The concluding shift to communal relationships reminds readers that the moral advice of James was not just for private individuals. It addresses members of a Christian community. How are they to deal with situations that weaken the community, with suffering and illness, sinfulness, and with members who go astray? The response to such conditions is confident prayer, exemplified by Elijah.
There has been an increasing trend among Americans to describe themselves as “spiritual” rather than “religious.” This tendency emerges from a variety of factors, but certainly one is a focus on the private, individual life as contrasted with the public, communal life. One can never really know how a person from an ancient culture would respond to such practices, but judging from the way James concludes his letter, such a notion would puzzle him. His focus throughout this passage is on the responsibilities that Christians have toward each other within the faith community. James consistently situates the actions of the individual within a community.
In particular, the one who suffers should pray but should pray in community just as the one who is sick calls others to join in the prayer. The one who is cheerful should likewise sing with the community and not simply hum quietly to oneself.
Whatever the circumstances of our walk with God — whether in suffering or joy, illness or discerning God’s truth for our lives and the world — James reminds us that we can call on the support of others and also challenges us to meet our responsibilities to others. Through such community, we receive God’s final blessing on our lives.
12 Above all, my beloved, do not swear, either by heaven or by earth or by any other oath, but let your "Yes" be yes and your "No" be no, so that you may not fall under condemnation. This suggests a connection with the previous text, so swearing was an expression of impatience with the present order. Instead of bitterness, they should remain loyal. We find a similar thought as Jesus advises that his followers not swear at all, by heaven, earth, or Jerusalem. Rather than needing to make an oath to keep a promise, they are to let their word be yes or no (Matthew 5:34-37).
13 Are any among you suffering? They should pray. They will find proper help in leading the life James suggests as they pray rather than have resentment. Are any cheerful? They should sing songs of praise. We are to call upon the Lord in the day of trouble, and the Lord will deliver us and we shall glorify the Lord (Psalm 50:15). Paul also encouraged his readers to sing psalms, hymns, and spiritual songs to God with gratitude in their hearts (Colossians 3:15).
James 5:14-18 concern the healing of the sick by anointing. The division between the Reformation and the Roman Catholic Church on the matter of anointing the sick is instructive. The issue is the strengthening of the recipients by the assistance of the Holy Spirit. The meaning of the rite is in the easing and strengthening of the sick by a perceptible symbol of the assistance of the Holy Spirit. The Roman Catholic Church limited anointing of the sick to “extreme unction,” while Luther argued for the central role of prayer and the remission of sins. Vatican II abandoned the restriction of unction to the dying, thereby accepting the criticism of Luther. In discussing the ambivalence of the word “sacrament,” Luther suggests that we may seek the origin and basis of this rite in in the healing work of Jesus, which the disciples continued. This passage witnesses to a primitive Christian practice. It has an historical and material connection to the mystery of Christ, especially through the act of anointing, which reminds us of the title “Christ” and of baptism. Anointing of the sick is a significant expression of the mystery.[1]
14 Are any among you sick? They should call for the elders of the church "Elders" was an office in the early church that evolved out of the Jewish synagogue system of elders. The church in Antioch sent aid for a famine to “the elders” in Jerusalem by means of Barnabas and Saul (Acts 11:30). Titus 1:5 refers to the appointment of elders in every town. Paul and Barnabas appointed elders in each of the congregations they founded; doing so with prayer and fasting (Acts 14:23). Paul wanted to meet the elders of the church in Ephesus (Acts 20:17). Elders are to receive double honor, receive proper wages, and have the protection of requiring corroborating witnesses regarding any accusation against them (I Timothy 5:17-19). The apostle Peter counts himself as among the elders and as giving an exhortation to elders (I Peter 5:1). John refers to himself as “the elder” (II John 1). It does seem likely, however, that they were the equivalent of modern clergy. James does not see these elders as having a particular charism, or spiritual gift, of healing. Rather they were respected members of the community whose prayers the community considered faithful (v. 15) and powerful and effective” (v. 16). The sick are to have the elders pray over them, anointing them with oil in the name of the Lord. Faith in the name of Jesus could bring healing (Acts 3:16). The oil was a kind of life elixir. It was Jewish tradition to anoint the sick with oil. Philo, Pliny, and Galen refer to the practice. Thus, we should find no hint of magic here. The practice would later develop into the sacrament of extreme unction. Early Christians expected such miracles to occur in the community. The prayer of the elders for the sick was to accompany the ritual act of anointing with oil. Mediterranean cultures of the time knew of the medicinal uses of oils. Famously, the Lord anoints the head of the faithful with oil (Psalm 23:5). One could soften wounds with oil (Isaiah 1:6). In the parable of Jesus, the Samaritan poured oil on the wounds of the beaten man he saw on the road (Luke 10:33-34). However, the specific language of James suggests he is not thinking about a presumed therapeutic effect. The specific practice of anointing with oil in conjunction with prayers for healing is one we find elsewhere in the NT only once in describing the ministry of the Twelve after Jesus sent them out two by two as including anointing with oil many who were sick (Mark 6:13). Yet, the general nature of that reference would indicate it was common. This shows the widespread nature of the custom. The church continued the custom. Anointing rituals in ancient Israel were associated with setting persons and things apart for God. Priests are to receive anointing (Exodus 29:7). Moses shall anoint with oil the tabernacle and all the objects within it, such as its furniture, altar, basin and stand, as well as Aaron and his sons (Exodus 40:9-15). Zadok anointed Solomon as king (I Kings 1:39). Thus, we are to understand this ritual as setting apart the one who receives anointing to God’s particular care. 15 The prayer of faith will save [σώσει] the sick, and the Lord will raise them up [ἐγερεῖ]. This word for the restoration from illness is the one used in the New Testament to refer to the future resurrection, and so especially when used with σῴζω it must entail more than just immediate physical restoration. God’s ultimate act in “raising” us to eternal life is itself an answer to such a “prayer of faith.” Indeed, in some Christian traditions, this passage is the basis for the practice of praying for and anointing people who are about to die. In addition,anyone who has committed sins will receive forgiveness. The close connection between healing and forgiveness is one we find in the ministry of Jesus, where he saw the faith of the friends of the paralytic and forgave the sins of the sick man (Mark 9:2). However, it is far from certain that he intends by these remarks to locate the origin of all disease in sinful acts. Everywhere else in the letter where James uses the verb swzw, it is with reference to the complete redemption of the person at the end of the age (1:21; 2:14; 4:12; 5:20). There is no reason to believe that the usage here is outside that pattern. Thus, the prayers for the sick bring both physical and spiritual wholeness to the person. While some injury and even illness may result from sinful acts, James is not arguing that all illness is a consequence of sin. In John, Jesus notes that the blindness of the man is not the result of sin (John 9:3). In fact, this mutual confession and prayer for each other is a prayer urged upon all Christians, which may suggest a separation from the prayer for the sick. One who confesses and forsakes transgressions will receive mercy (Proverbs 28:13). We are to have no shame in confessing our sin (Sirach 4:26). Confession of sin leads to our forgiveness and cleansing (I John 1:8-10). Confession and disclosing their practices led to people becoming believers (Acts 19:18). Concealing transgression (Proverbs 28:13) or claiming to have no sin (I Jon 1:8-10) is not a virtue! 16 Therefore confess your sins to one another, and pray for one another, so that you may receivehealing. James is connecting sickness with sin. Ancient belief often made this association. James accepts the traditional view that there could be a connection between sin and physical illness. In John, Jesus urged one he healed to sin no more (John 5:14), but also noted that the blindness of the man was not the result of sin (John 9:1-3). The prayer of the righteous is powerful and effective. James states the effect of intercessory prayer. 17 Elijah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months (I Kings 17:1 and 18:41-46 only says, "in the third year" while James and Luke 4:25 say "3 1/2 years,") it did not rain on the earth. 18 Then he prayed again, and the heaven gave rain and the earth yielded its harvest. Elijah becomes an example of such intercessory prayer. Another author says he brought famine and lessened the numbers of his opponents, as well as caused fire from heaven (Sirach 48:2-3). The point is that prayer can hasten or delay God's salvation. They had to wait 3 1/2 years, a point of comfort. All of this presents another challenge stemming from James’ confidence that these acts of prayer and anointing will certainly lead to restoration. His specific claim about the efficacy of the prayer of the righteous and the commonality shared between all of us and someone such as Elijah only compounds this problem. Does an absence of recovery therefore prove the absence of “righteousness” on the part of either the sick or the elders who pray for them? Two aspects of James’s teaching would suggest otherwise. The qualification of the anointing and the prayer as being offered “in the name of the Lord” serves to underscore both God’s authority and the need for our prayers to be conformed to God’s will (4:3). God hears the prayers of those who can and will believe. God is and wants people to come to God as the One who listens to the prayers of faith. God permits humanity to hear from God and worship God, thereby finding comfort, peace, and purity. In addition, humanity may call upon God in the most definite way, and expecting that God will do it. It will then be up to God to use wisdom as to how God will answer.[2]
We know the power of community. We know how important it is for us to connect with other people. Yet, when we go through challenging times, when we suffer, the tendency of some people is to isolate themselves. This might be quite natural, but what we really need is to be with others. We need their touch and warm embrace. When we sin, our tendency is also to leave those against whom we have wronged. It can be difficult to admit our culpability in injuring the relationship through our word and deed. We feel the alienation. We might avoid talking with the person.
James mentions anointing with oil. We might think of the story of the Good Samaritan, who anointed with oil the one beaten by robbers. In the ancient world, the oil had a medical purpose. James is not referring to anything magical. One of the beauties of anointing with oil is that it can be a powerful reminder of the presence of Christ, which, in Greek, means, “anointed one.” In the Old Testament, anointing occurred as a symbol of setting something apart for God. It meant setting apart the one who receives anointing to God’s particular care.
Some of us may feel faceless, wondering who we are and why God has placed here. Some of us may feel weak in soul and body, realizing that if we are to find strength, it will need to come from beyond, in the community of faith and in God. A personal need may be in your heart and mind. The need for healing or strengthening a relationship may be uppermost in your mind. You may simply want to testify to your desire for your family to receive anointing, setting apart for God.
The power of prayer is not that it changes disease but that it changes us -- the people who pray. It shifts the focus from self and connects us to God and to the world around us. That is real change and true healing. Prayer does not always lead to a cure, but it saves the sick by raising them into the presence of God. Prayer changes the people who pray, making them more peaceful, accepting and aligned with their Christian convictions. Prayer might make you better able to face and to overcome your health challenges.
A poem captures the sense of single-minded devotion at the heart of prayer:
Let us then labour for an inward stillness --
An inward stillness and an inward healing;
That perfect silence where the lips and heart
Are still, and we no longer entertain
Our own imperfect thoughts and vain opinions,
But God alone speaks in us, and we wait
In singleness of heart, that we may know
His will, and in the silence of our spirits,
That we may do His will, and do that only.[3]
Here is a prayer. Lord, you are merciful. I stand in need of your healing and transforming presence in my life. I long for wholeness, but too often cannot resist the demands to compartmentalize my life. I desire true intimacy, but I am afraid to be transparent, lest others judge and reject me. I want health, but do not take care of my body and do not give my soul Sabbath rest. I need authentic and loving community, but struggle to commit myself deeply to others. Forgive me, I pray. Heal me of my shortsightedness, of my self-hatred and denial, of my illusions of control, of the fears, stresses, and anxieties that keep me from living fully as a child created in your image. Amen.
James 5: 19-20 have the theme of salvation of apostates. 19 My brothers and sisters, if anyone among you wanders from the truth, a notion that implies a serious turning away from the faith. Jesus seems concerned that the Sadducees are in such danger of this on the resurrection (Matthew 22:29). Jesus has the concern that others will lead astray those who follow Jesus (Matthew 24:4-5). While Paul has exhibited a faithful life, wicked people and impostors will deceive themselves and others (II Timothy 3:10-13). The people of the congregation are to do every good work, speak evil of no one, avoid quarreling, and be gentle and courteous, for they must remember that someone had led them astray as well (Titus 3:1-3). Yet, another brother or sister brings you back, 20 you should know that whoever brings back a sinner from wandering will save the sinner's soul from death.[4] Is it, then, the soul of the wanderer or of the restorer that receives salvation? The ambiguity may very well be deliberate; people who assume their responsibility for others also share in the blessing that comes from covering over the “multitude of sins” that might otherwise be committed by anyone who “wanders from the truth.” Most importantly, we need to stress the readiness to forgive.[5] Fraternal love and pardon can bring back those who have strayed. The purpose of the admonitions is to set things right. It is our duty to bring erring brothers and sisters back to the fold. Even if the wicked do not heed the warning of the prophet, the prophet will save his life (Ezekiel 3:19, 33:9). Those who lead others to righteous will shine like the stars forever (Daniel 12:3). Giving alms saves from death, purges sin, and leads to enjoyment of life (Tobit 12:9). Readers are to have mercy on the wavering, save others by snatching them from the fire, and have mercy combined with fear for others (Jude 22-23). God will give life to one who sins and is the object of your prayers (I John 5:16). In a similar matter of church order, if one member sins against another, deal with it privately, then bring another, and finally bring the matter before the whole community, with the intent of regaining the erring one (Matthew 18:15-17).[6] The writer offers the advice of temperance, which if followed will lead to the salvation of the one who heeds the advice and the one who gives it (II Clement 15:1).[7] It is his deepest wish that as many people as possible save themselves from the path that leads to destruction. The responsibility we have for one another’s fate before God is the point with which James concludes his letter. Further, such behavior will cover a multitude of sins. The phrase suggests that such an act of forgiveness covers the sins of the community in the sense of preventing further spread of sin. It may suggest a final affirmation of the mercy of God toward the returned sinner. In I Peter 4:8, we find a similar sentiment: “Above all, maintain constant love for one another, for love covers a multitude of sins.” The basis is in Proverbs 10:12, “Hatred stirs up strife, but love covers all offenses.”
[1] Pannenberg (Systematic Theology, Volume 3, 270, 367)
[2] Barth (Church Dogmatics, II.1 [31.2], 510-511)
[3] --Henry Wadsworth Longfellow, "Christus: A Mystery," in The Poetical Works of Henry Wadsworth Longfellow, vol. 5 (Houghton Mifflin, 1851), 313-14.
[4] The generally commendable practice of the NRSV to avoid gender-exclusive language obscures an important feature of James’ Greek text. As the NRSV text note in verse 20 indicates, the statement that “whoever brings back a sinner from wandering will save the sinner’s soul from death” is actually the more ambiguous “will save his (autou) soul.”
[5] Pannenberg, Systematic Theology Volume 3, 246
[6] There are four characters in scholars. Quick to hear and quick to forget, his gain is cancelled by his loss: slow to hear and slow to forget, his loss is cancelled by his gain: quick to hear, and slow to forget, is wise: slow to hear, and quick to forget, this is an evil lot. (Pirque Aboth 5:18)
[7] |Now, I do not think that I have given advice of little importance concerning temperance, which, if a man practice, he will not repent of it, but will save both himself and me who advise him. For it is no small service to convert a wandering and perishing soul to salvation. (II Clement 15:1)
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