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Exegetical and Hermeneutical Commentary of James 5:15

Exegetical and Hermeneutical Commentary of James 5:15

And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

15. and the prayer of faith shall save the sick ] The context leaves no doubt that the primary thought is, as in our Lord’s words to men and women whom He healed, “Thy faith hath saved thee” “thy faith hath made thee whole” (Mat 9:22; Mar 5:34; Mar 10:52; Luk 7:50; Luk 8:48; Luk 17:19; Luk 18:42), that the sick man should in such a case “recover his bodily health.” The “prayer of faith” was indeed not limited to that recovery in its scope, but the answer to that prayer in its higher aims, is given separately afterwards in the promise of forgiveness.

and the Lord shall raise him up ] Here, as in Jas 5:14, we have to think of St James as recognising not merely the power of God generally, but specifically that of the Lord Jesus, still working through His servants, as He worked personally on earth. So Peter said to neas, “Jesus Christ maketh thee whole” (Act 9:34).

if he have committed sins ] The Greek expresses with a subtle distinction, hard to reproduce in English, the man’s being in the state produced by having committed sins. Repentance, it is obvious, is presupposed as a condition, and the love of God in Christ as the fountain of forgiveness, but the prayer of the elders of the Church is, beyond question, represented as instrumental, as helping to win for the sinner the grace both of repentance and forgiveness. It is noticeable that the remission of sins thus promised is dependent not on the utterance of the quasi-judicial formula of the Absolvo te (that, indeed, was not used at all until the 13th century) by an individual priest, but on the prayer of the elders as representing the Church. Comp. Joh 20:23, where also the promise is in the plural, “Whosesoever sins ye remit.”

Fuente: The Cambridge Bible for Schools and Colleges

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, for 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 so 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 may be 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 Mat 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 connection 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 Jam 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 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, see the notes at Mar 16:17-18.

(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 practiced 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 practiced 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 practiced at all. It was not that he might be prepared to die, but that he might be 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 practiced 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, (Notes, Mat 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 following suggestions may be made in addition:

  1. This was, as we have seen, a common usage in the East, and is to this day.
    1. This interpretation meets all that is demanded to a fair understanding of what is said by the apostle.
    2. 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 restoration 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 use 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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 15. And the prayer of faith; shall save the sick] That is, God will often make these the means of a sick man’s recovery; but there often are cases where faith and prayer are both ineffectual, because God sees it will be prejudicial to the patient’s salvation to be restored; and therefore all faith and prayer on such occasions should be exerted on this ground: “If it be most for thy glory, and the eternal good of this man’s soul, let him be restored; if otherwise, Lord, pardon, purify him, and take him to thy glory.”

The Lord shall raise him up] Not the elders, how faithfully and fervently soever they have prayed.

And if he have committed sins] So as to have occasioned his present malady, they shall be forgiven him; for being the cause of the affliction it is natural to conclude that, if the effect be to cease, the cause must be removed. We find that in the miraculous restoration to health, under the powerful hand of Christ, the sin of the party is generally said to be forgiven, and this also before the miracle was wrought on the body: hence there was a maxim among the Jews, and it seems to be founded in common sense and reason, that God never restores a man miraculously to health till he has pardoned his sins; because it would be incongruous for God to exert his miraculous power in saving a body, the soul of which was in a state of condemnation to eternal death, because of the crimes it had committed against its Maker and Judge. Here then it is GOD that remits the sin, not in reference to the unction, but in reference to the cure of the body, which he is miraculously to effect.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And the prayer of faith; i.e. proceeding from faith; the cure is ascribed to prayer, the moral means, and standing ordinance, not to the anointing, which was but ceremonial and temporary; and to faith in prayer, to show that this remedy was effectual only when faith (requisite to the working of miracles) was active, viz. in a certain persuasion that the sick person should be healed.

Shall save the sick; restore to health, (if God see it fit, and the health of the body be good for the soul), Mar 10:52; Luk 7:50; 18:42.

And the Lord shall raise him up; the elders pray, but the Lord raiseth up, being prayed to in faith.

Raise him up; the same as saving before, only the word seems to respect the sick mans lying upon his bed, from which he riseth when he is healed, Mar 1:31.

If he have committed sins; if he have by his sins procured his sickness; or, those sins for which particularly God visits him with sickness; sin being often the cause of sickness, Mat 9:2; Joh 5:14; 1Co 11:30, though not always, Joh 9:2.

They shall be forgiven him; God will take away the cause as well as the effect, heal the soul as well as the body, and prayer is the means of obtaining both.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. prayerHe does not say theoil shall save: it is but the symbol.

saveplainly not asRome says, “save” the soul. but heal “thesick”: as the words, “the Lord shall raise him up,”prove. So the same Greek is translated, “made (thee)whole,” Mat 9:21; Mat 9:22.

and if . . . sinsfornot all who are sick are so because of some special sins. Here a caseis supposed of one visited with sickness for special sins.

have committedliterally,”be in a state of having committed sins,”that is, be under the consequences of sins committed.

theyrather, “it”:his having committed sins shall be forgiven him. Theconnection of sin and sickness is implied in Isa 33:24;Mat 9:2-5; Joh 5:14.The absolution of the sick, retained in the Church of England, refersto the sins which the sick man confesses (Jas5:16) and repents of, whereby outward scandal has been given tothe Church and the cause of religion; not to sins in their relationto God, the only Judge.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the prayer of faith shall save the sick,…. That is, the prayer of the elders, being put up in faith by them, and in which the sick person joins by faith; such a prayer is a means of bringing down from God a blessing on the sick man, and of restoring him to his former health:

and the Lord shall raise him up; from his bed of sickness, on which he is laid, and bring him forth to praise his name, and to fear and glorify him.

And if he have committed sins; not that it is a question whether he has or not, for no man lives without sin, nor the commission of it; but the sense is, if he has been guilty of any sins, which God in particular has taken notice of, and on account of which he has laid his chastising hand upon him, in order to bring him to a sense of them, and to acknowledge them; which is sometimes the case, though not always, at the same time that his bodily health is restored:

they shall be forgiven him; he shall have a discovery, and an application of pardoning grace to him: and indeed the removing the sickness or disease may be called the forgiveness of his sins, which is sometimes the sense of this phrase in Scripture, as in 1Ki 8:34.

Fuente: John Gill’s Exposition of the Entire Bible

The prayer of faith ( ). Cf. 1:6 for prayer marked by faith.

Shall save (). Future active of , to make well. As in Matt 9:21; Mark 6:56. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature.

The sick ( ). Present active articular participle of , old verb, to grow weary (Heb 12:3), to be sick (here), only N.T. examples.

The Lord shall raise him up ( ). Future active of . Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.

And if he have committed sins ( ). Periphrastic perfect active subjunctive (unusual idiom) with (crasis ) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5; John 5:14; John 9:2; 1Cor 11:30).

It shall be forgiven him ( ). Future passive of (impersonal passive as in Matt 7:2; Matt 7:7; Rom 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.

Fuente: Robertson’s Word Pictures in the New Testament

The sick [ ] . Rev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, “him that is laboring under disease.”

And if he have committed sins [ ] . The Greek gives a shade of meaning which can hardly be transferred neatly into English, representing not merely the fact that the man has sinned, but his condition as a sinner. Literally the words read, if he be having committed sins; i e., in a state of having committed, and under the moral or physical consequences of transgression.

They shall be forgiven [] . Better, Rev., “it shall be forgiven,” supplying the commission as a subject. The verb means to send forth or discharge, and is the standard New Testament word for forgiving. Forgiveness [] is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from paresiv (Rom 3:25), which a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Rom 3:25.

Fuente: Vincent’s Word Studies in the New Testament

1) The offered prayer of the faithful is certified to be an instrument of raising up the sick from the sick bed, when the sick shall have acknowledged his need of and dependence on prayer to God and help from his fellow man in the Lord.

2) It is said that. the Lord will raise him up and sins committed will be forgiven him. Thus sickness is often an instrument God uses to call the afflicted to confession upon his back, while looking up into the face of God. Thus, when disease or sickness opens one’s eyes to the realities of life and his dependence on God, such is an indirect blessing. David is an example, Psa 51:1-19; 1Co 11:30.

Fuente: Garner-Howes Baptist Commentary

15. But it must be observed, that he connects a promise with the prayer, lest it should be made without faith. For he who doubts, as one who does not rightly call on God, is unworthy to obtain anything, as we have seen in Jas 1:5. Whosoever then really seeks to be heard, must be fully persuaded that he does not pray in vain.

As James brings before us this special gift, to which the external rite was but an addition, we hence learn, that the oil could not have been rightly used without faith. But since it appears that the Papists have no certainty as to their anointing, as it is manifest that they have not the gift, it is evident that their anointing is spurious.

And if he have committed sins. This is not added only for the sake of amplifying, as though he had said, that God would give something more to the sick than health of body; but because diseases were very often inflicted on account of sins; and by speaking of their remission he intimates that the cause of the evil would be removed. And we indeed see that David, when afflicted with disease and seeking relief, was wholly engaged in seeking the pardon of his sins. Why did he do this, except that while he acknowledged the effect of his faults in his punishment, he deemed that there was no other remedy, but that the Lord should cease to impute to him his sins?

The prophets are full of this doctrine, that men are relieved from their evils when they are loosed from the guilt of their iniquities. Let us then know that it is the only fit remedy for our diseases and other calamities, when we carefully examine ourselves, being solicitous to be reconciled to God, and to obtain the pardon of our sins.

Fuente: Calvin’s Complete Commentary

15. Prayer of faith Prayer impregnated with and upborne by faith. No formal prayer, but such as is further described in Jas 5:16.

Shall Will, a simple future.

Save From temporal death.

Committed sins By which the illness has been caused.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jam 5:15. The prayer of faith shall save, &c. By the prayer of faith must here be understood, a prayer proceeding from a firm persuasion of mind, that God would assist them miraculously to cure the diseased person. Neither the apostles, elders, nor any other of the Christians, could work miracles, but when the Spirit saw proper, and by an impulse intimated as much to them. For that reason we find strangers were sometimes healed, while some of the Christians continued to labour under sickness, and other great bodily disorders. Php 2:26-27. 1Ti 5:23. 2Ti 4:20. But when they had the prayer of faith, they might with assurance proceed to work a miracle; and such miraculous cures, though worked uponChristians, were very likely means to convert Jews or Heathens, as well as to confirm and establish in their most holyfaith such as had already believed. The phrase shall or will save the sick, means “will prevail with God to cure the diseased person.” See Gen 21:7. The salvation here spoken of, was not eternal salvation, but a miraculous saving from, or curing of some particular bodily disorder:and so it is explained in the next verse, Pray for one another, that ye may be healed. It is not here said that the anointing with oil, or the laying on of hands, would cure them; nor is it intimated that the elders of themselves could effect the cure: but, upon the prayer of faith, the Lord will raise him up, the miracle being carefully ascribed to the power of our Lord Jesus Christ. The word , rendered and if, in the next clause, might be rendered more properly although; for the apostle does not speak of it as a dubious thing, whether such a person had committed sin or not, but seems evidently to go all along upon the supposition of his having committed some one or more great crimes, which had occasioned that particular disorder. See Deu 28:15; Deu 28:68. Joh 9:2. 1Co 11:29-32. 1Jn 5:16-17. The Popish doctrine of the necessity of absolution by a priest, in order to the remission of the sins of private persons, and their obtaining eternal salvation, has no more foundation here, than their fictitious sacrament of Extreme Unction. See on 1Co 12:9.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jas 5:15 mentions the result of the prayer conjoined with the anointing.

] That the prayer of the presbyters must proceed from faith was not asserted in the preceding, but was evidently presupposed; it is now directly characterized as such. is gen. subj.: the prayer which faith offers; inaccurately Schneckenburger: preces fide plenae. is used here in the same signification as in chap. Jas 1:16 ; it is sure confidence in the Lord, in reference to the case in question. Grotius, Gomarus, Schneckenburger, Theile, and others define the prayer more closely, as that of the presbyters and of the sick man. On the other hand, Wiesinger refers . . to , accordingly the intercession of the presbyters; so also de Wette. This is correct; it is, however, to be observed that James has certainly supposed as self-evident the prayer of the sick man who called the elders. The following words: , state the effect of the prayer of the presbyters.

] takes up again . , in the N. T. except here only in Heb 12:3 in a figurative sense, has even with classical writers very commonly the meaning to be sick.

] equivalent to will recover. This meaning is required by reference to , and to the context generally; the word occurs in the same signification in Mat 9:22 ; Mar 5:23 ; Joh 11:12 , and elsewhere.

By the following clause: , what is said is more exactly specified; the prayer of faith effects , by which the Lord (apparently Christ) on its account helps; , to raise up from the sick-bed , see Mar 1:31 , etc.; not “to raise up from sickness” (Lange; “to cause him to recover,” de Wette); the word never occurs in this meaning in the N. T.

A particular case is added to the general. ] is not, as is done by most expositors, but against linguistic usage, [243] to be resolved by and if , but by even if (so also Lange). By the sins here meant are such as formed the special reason of the sickness. Accordingly, the meaning is: even if he has drawn his sickness upon himself by special sins (unsatisfactorily Lange: “if his sickness has become by them very severe”). By the effect of the sins is represented as existing.

The apodosis expresses that even in this case the healing will not fail. The forgiveness of sins is here meant, which is confirmed by the removal of the special punishment produced by the particular sins. The explanation of Hammond is evidently entirely erroneous: non tarn a Deo, quam a Presbyteris, qui aegroto peccata ipsis confitenti absolutionem dare tenentur. As regards the construction of the sentence, may be joined to what goes before, and considered as an asyndeton addition: and the Lord will raise him up, even if he has committed sins ( for ) it will be forgiven him. But the usual construction, according to which is simply the apodosis to . . ., is to be preferred on account of the close connection of ideas; thus: even if he hath committed, sins, it will be forgiven him; by which the idea is included in , that he will be healed of his sickness.

is to be supplied from the preceding to (Bengel, Theile, Wiesinger).

The promise ( ) so positively expressed by James is founded on his confidence in the Lord, who hears believing intercession, so that it is not in vain. It is certainly surprising that James gives this assurance without any restriction. Although we cannot say, with Hottinger: si certus et constans talium precum fuisset eventus, nemo unquam mortuns esset, since the nature of the condition, on which James makes the event dependent, is not considered; on the one hand, it is self-evident that true includes the humble (Mat 26:39 ); and, on the other hand, it is to be observed that although James here evidently speaks of bodily sickness and its cure, yet he uses such expressions as point beyond the sphere of the corporeal to the spiritual, so that even when the result corresponds not to the expectation in reference to the bodily sickness, yet the prayer of faith does not remain unanswered in the higher sense. [244]

[243] In no passage of the N. T., except perhaps Luk 13:9 , is the in the simple copula uniting two sentences, but it has everywhere the meaning though, even. The N. T. usage is here in conformity with the classical; see Pape on the word .

[244] It must be designated as arbitrary when Lange understands this passage also as symbolical, and thus interprets it: “If any man as a Christian has been hurt, or become sick in his Christianity, let him seek healing from the presbyters, the kernel of the congregation. Let these pray with and for him, and anoint him with the oil of the Spirit; such a course, wherever taken, will surely restore him, and his transgressions will be forgiven him.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

Ver. 15. And the prayer of faith ] The Greek word for prayer hath its denomination from well pouring out the heart, or from well cleaving to God. a Afflictions (saith one) cause us to seek out God’s promise, the promise to seek faith, faith to seek prayer, and prayer to find God.

They shall be forgiven him ] And so he shall be cured on both sides. He shall be sure to have his prayer out, either in money or money’s worth, his labour shall not be in vain in the Lord.

a , vel or

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

15 .] And the prayer of faith (gen. subj.: the prayer which faith offers) shall save (clearly here, considering that the forgiveness of sins is separately stated afterwards, can only be used of corporeal healing , not of the salvation of the soul. This has not always been recognized. The R.-Cath. interpreters, who pervert the whole passage to the defence of the practice of extreme unction, take of the salvation of the soul. Thus Corn. a-Lapide: “ Oratio fidei , id est, sacramentum et forma sacramentalis extrem unctionis, salvabit infirmum , hoc est, conferet ei gratiam qua salvetur anima.” Some Commentators, as Lyra and Schneckenb., take both meanings. The Council of Trent prevaricates: “groti animam alleviat et confirmat (unctio extrema), magnam in eo divin misericordi fiduciam excitando: qua infirmus sublevatus, et morbi incommoda ac labores levius fert, et tentationibus dmonis calcaneo insidiantis facilius resistit: et sanitatem corporis interdum, ubi saluti anim expedierit, consequitur”) the sick man ( , groto , is classical, even in its absolute use: cf. Soph. Phil. 262: Xen. Cyr. i. 6. 16), and the Lord (most probably Christ, again: He who is Lord in the Christian Church) shall raise him up (from his bed of sickness: see reff. Here again our R.-Cath. friends are in sad perplexity. The vulg. led the way with its “ alleviabit .” The interpretations may be seen in Corn. a-Lap., Justiniani, Estius, al. Cf. the Council of Trent above. A curious contrast is furnished by the short comm. of c.: , ): even if ( precedes a climax: see the sense below. So that the is not copulative, but the sentence is abruptly introduced) he have committed (he be in a state of having committed , i. e. abiding under the consequence of, some commission of sin; for so the perf. implies; and hereby the sin in question is presumed to have been the working cause of his present sickness. So Bed [17] : “Multi propter peccata in anima facta, infirmitate vel etiam morte plectuntur corporis:” citing 1Co 11:30 . On this necessary force of the perfect, see Winer, 40. 4: and on the sense, cf. Mat 9:2 ; Mat 9:5 f.: Joh 5:14 ) sins, it shall be forgiven him (supply as a subject, , from the foregoing).

[17] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

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 the anathema above cited: 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, Jas 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 the Lord. Then, the prayer of faith (see Corn. a-Lap. above for the audacious interpretation) 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, as above seen, the perversion of that sense by the Church of Rome. Here, as in the rest of these cases, it is our comfort to know that there is a God of truth, whose judgment shall begin at His Church. Observe, the promises here made of recovery and forgiveness are unconditional, as in Mar 16:18 al.

Fuente: Henry Alford’s Greek Testament

Jas 5:15 . : Cf. Mat 21:22 . : for this sense cf. Mat 9:22 ; Mar 5:23 ; Joh 11:12 . : in this sense only here in the N.T., though it is used in a somewhat similar sense in Heb 12:3 . : it seems most natural to take this as referring to the sick man being raised up from his bed of sickness, though the use of in Heb 12:3 suggests the possibility of spiritual comfort being also included. : this must probably refer to Christ, though the O.T. reference in the context would justify the contention that Jahwe is meant. . Cf. Mar 16:18 ; Luk 13:9 , as showing that this does not necessarily mean “even if”. : Cf. Sir 38:9-10 , , , , , ; The Jewish belief on this subject may be illustrated by the following: in Test. of the Twelve Patriarchs , Simeon, Jas 2:11 ff., because Simeon continued wrathful against Reuben, he says, “But the Lord restrained me, and withheld from me the power of my hands; for my right hand was half withered for seven days”; in Gad. Jas 5:9 ff. the patriarch confesses that owing to his hatred against Joseph God brought upon him a disease of the liver, “and had not the prayers of Jacob my father succoured me, it had hardly failed but my spirit had departed”. That sin brings disease was, likewise in the later Jewish literature, an article of faith, indeed here one finds specified what are the particular sicknesses that particular sins bring in their train. According to Rabbinical teaching there are four signs by means of which it is possible to recognise the sin of which a man has been guilty: dropsy is the sign that the sin of fornication has been committed, jaundice that of unquenchable hatred, poverty and humiliation that of pride, liver complaint (?) ( ) that of back-biting. In Shabbath , 55 a , it says: “No death without sin, no chastisement without evil-doing,” and in Nedarim , 41 a it says: “No recovery without forgiveness”. Leprosy may be due to one of eleven sins, but most probably to that of an evil tongue (see Weber, Jdische Theologie , pp. 245 f.).

Fuente: The Expositors Greek Testament by Robertson

prayer. App-134.

faith. App-150.

sick. Greek. kamno. See Heb 12:3. Not the same word as Jam 5:14.

raise . . . up. App-178.

and if. Greek. kan (kai, with App-118. b).

sins. App-128.

Fuente: Companion Bible Notes, Appendices and Graphics

15.] And the prayer of faith (gen. subj.: the prayer which faith offers) shall save (clearly here, considering that the forgiveness of sins is separately stated afterwards, can only be used of corporeal healing, not of the salvation of the soul. This has not always been recognized. The R.-Cath. interpreters, who pervert the whole passage to the defence of the practice of extreme unction, take of the salvation of the soul. Thus Corn. a-Lapide: Oratio fidei, id est, sacramentum et forma sacramentalis extrem unctionis, salvabit infirmum, hoc est, conferet ei gratiam qua salvetur anima. Some Commentators, as Lyra and Schneckenb., take both meanings. The Council of Trent prevaricates: groti animam alleviat et confirmat (unctio extrema), magnam in eo divin misericordi fiduciam excitando: qua infirmus sublevatus, et morbi incommoda ac labores levius fert, et tentationibus dmonis calcaneo insidiantis facilius resistit: et sanitatem corporis interdum, ubi saluti anim expedierit, consequitur) the sick man (, groto, is classical, even in its absolute use: cf. Soph. Phil. 262: Xen. Cyr. i. 6. 16), and the Lord (most probably Christ, again: He who is Lord in the Christian Church) shall raise him up (from his bed of sickness: see reff. Here again our R.-Cath. friends are in sad perplexity. The vulg. led the way with its alleviabit. The interpretations may be seen in Corn. a-Lap., Justiniani, Estius, al. Cf. the Council of Trent above. A curious contrast is furnished by the short comm. of c.: , ): even if ( precedes a climax: see the sense below. So that the is not copulative, but the sentence is abruptly introduced) he have committed (he be in a state of having committed, i. e. abiding under the consequence of, some commission of sin; for so the perf. implies; and hereby the sin in question is presumed to have been the working cause of his present sickness. So Bed[17]: Multi propter peccata in anima facta, infirmitate vel etiam morte plectuntur corporis: citing 1Co 11:30. On this necessary force of the perfect, see Winer, 40. 4: and on the sense, cf. Mat 9:2; Mat 9:5 f.: Joh 5:14) sins, it shall be forgiven him (supply as a subject, , from the foregoing).

[17] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.

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 the anathema above cited: 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, Jam 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 the Lord. Then, the prayer of faith (see Corn. a-Lap. above for the audacious interpretation) 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, as above seen, the perversion of that sense by the Church of Rome. Here, as in the rest of these cases, it is our comfort to know that there is a God of truth, whose judgment shall begin at His Church. Observe, the promises here made of recovery and forgiveness are unconditional, as in Mar 16:18 al.

Fuente: The Greek Testament

Jam 5:15. , the prayer of faith) [He does not say the oil shall save.-V. g.] When some of the faithful pray, the whole power of faith is spread and exercised through the whole body of the Church. James would have complained that he was greatly misrepresented, if any one were to say, that he attributed the remission of sins to works.-, and if) It may happen that a man is sick, even though he has not committed [special] sins.-, it shall be forgiven him) the having committed sins.

Fuente: Gnomon of the New Testament

Jas 5:15-16

RECOGNIZING GOD IN OUR AFFAIRS

Jas 4:15-16

For that ye ought to say, if the Lord will, we shall both live, and do this or that.—That is, in contrast with what you are saying, “Today or tomorrow we shall go into this city and spend a year there, and trade, and get gain.” (verse 13, “for that ye ought to say,” (anti tou legein humas, literally, instead of saying as to you, i.e., Instead of your saying (margin) what you actually say, you ought instead to say, “If the Lord will, we shall both live, and do this or that.” The phrase, “If the Lord will,” (ean ho kurios thelesei) is a condition of the third class with ean, and the present indicative subjunctive. “This or that,” (touto e ekeino), includes our every act; and thus the proper attitude in all of our planning for the future is to be mindful of the fact that “Man proposes, but God disposes,” and that everything we purpose is dependent on his will. Our plans should, therefore, always be made with the proviso that they will be carried out, “If God will … ” This does not mean that such words must always be on our lips and that we must give utterance thereto in formulating or expressing these plans. It is not a formula, but an attitude of heart which James enjoins; and which must characterize us if we are to have the proper attitude toward God.

The faithful disciples of the Lord will always take God into consideration in all that he proposes to do; and to understand, if he does not say, that God’s will is always to take precedence over his own. He who loves God, and who respects his will, wants to please him; he desires always that God’s will shall overrule his own in all the affairs of life. Paul was keenly conscious of the Lord’s hand in his affairs, and frequently made mention thereof. His return to Ephesus was dependent on “If God will” (Act 18:21); he purposed to visit Corinth, “If the Lord will” (1Co 4:19); and to spend some time there “If the Lord permit” (1Co 16:7). So common has this sentiment become with many it has been stereotyped into a formula and stock phrase, expressed by the Latin words, Deo Volente, often abbreviated to the letters D.V. It is evident that it was not James’ design to urge the expression of this sentiment as a mere appendage to the expression of plans for the future; repeated in every assertion, it would soon become meaningless, and thus profane. It is then not a glib, formal phrase, but a sentiment that should live in our hearts, and govern in all of our purposes and plans. It is a recognition of God’s hand in the affairs of men, and a consciousness of our complete dependence upon him. Moreover, we are all in constant need of his assistance; and our plans should be formulated with the idea that if they are in harmony with his will, he will guarantee their success; and, if they are not, they deserve to fail. Thus motivated, the failures and disappointments of life will not dismay and defeat us; we may, in such cases, properly assume that it was not his will that such plans should be carried to completion, and in this realization, be content. No purpose can prevail without his permission; every purpose is certain of success when he favors it, and we do our part properly. “Trust in Jehovah with all thy heart, and lean not upon thine own understanding: in all thy ways acknowledge him, and he will direct thy paths.” (Pro 3:6.)

16 But now ye glory in your vauntings:—“Vauntings,” (from alazon, a boaster or braggart), denotes insolent, arrogant and empty assurance; the disposition to ignore God in life’s affairs, and to live with the assumption that man alone is the architect of his fortunes. This description of the attitude characteristic of those to whom Jam es wrote contrasts sharply with that which is proper and right, and which he urges in verse 15. Theirs was a boastful attitude; they not only felt sufficient, they sought to leave the impression upon all others that they were wholly so, and were thus without any need of God in their affairs! Such self-glorification was high-handed presumption; a deliberate effort to exclude God from their lives. The etymology of the word translated “vauntings,” suggests a calculated effort on their part to claim sufficiency without God. It is significant that in its only other occurrence in the New Testament, it appears in the phrase, “the vainglory of life.” (1Jn 2:16.) It denotes the disposition to claim cleverness, strength, skill ; hence, sufficiency ; and, oi course, without God. They compounded their sin by not only enlertaining this conception in their hearts, but by expressing it to others. Bad as it is to feel independent of God, it is worse to glory in it, and to boast of it to others. This is not surprising, however; and but indicates the normal course of sin. Men who feel no obligation to God will soon boastfully and insolently express to others their disregard of him.

all such glorying is evil.—That is, such glorying as the writer had just condemned. Some “glorying” is good. “For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? for ye are our glory and our joy.” ( 1Th 2:19.) Some “glorying” is not good: “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?” ( 1Co 5:6.) In other matters we may, and properly, glory: “But far be it from me to glory, save in the cross of our I .ord Jes us Christ, through which the world hath been crucified unto me, and I unto the world.” (Gal 6:14.) But, those who make plans from which God has been excluded and who glory in such, do that which is “evil,” (ponera, an active form of wickedness). They engage actively in sin, in so doing. God wants us to use the talents he has placed at our disposal, and to do all we can while on the earth, but he expects us to do this in harmony with his will. We must ever remember that God is the superintendent of the universe; we are the creatures of his hand ; and we should conduct ourselves accordingly.

Discussion Questions on James Chapter Four

(The question numbers refer to the verse number.)

1.Why do nations fight wars?

Does this passage refer to personal wars and fighting?

Could this verse refer to the internal battles in our heart and mind?

Why would personal battles be caused by our desires?

What kind of war takes place within ourselves?

2.Does lust always lead to obtaining?

Why are murder and covet mentioned?

Give a simple definition of covet in the New Testament.

Why do we fight?

Discuss: You do not have because you do not ask.

Are there times that we fail to ask God for what we need?

Why don’t we ask God for the things we believe we need?

3.What are some ways that God responds to our prayers?

Does God say NO in response to some of our requests?

Are there times that God answers our prayers in ways we did not expect or anticipate?

Are there situations were the answer seems to be delayed?

Study Dan 10:1-14 – (esp. vs. 4 and 12).

List some ways we can ask amiss in our prayers.

Why is seeking to spend things for pleasure wrong?

Are all forms of pleasure sinful?

4.Who are the adulterers and adulteresses in this verse?

Are these words literal or use in a figurative sense?

In what ways are we friends with the world?

What should be the relationship of the Christian to the world?

See Joh 17:12-18.

Is there a difference in being IN the world and being OF the world?

What does the word enmity mean?

How do we become the enemy of God?

5.Is there any vain passage of scripture?

Are there sections of scripture that are just filler and of little value or importance to us?

Explain: How does the Spirit dwell in us?

When you were baptized, you were promised – remission of sins AND the gift of the Holy Spirit. What did you get at baptism?

What does the Holy Spirit do in, to, and for the Christian?

Is this verse talking about the Holy Spirit or our spirit?

What is the jealousy mentioned here?

6.How does God give grace?

What is grace, as it is used in this verse?

Is this the grace that saves? (Eph 2:8-9)

Why do we say grace before we eat a meal?

Who are the proud?

What is the sin of pride?

Define: Humble.

How do the humble receive grace from God?

7.What does it mean to submit?

Explain – how we submit to:

Authority, law, government

Husband, head of house

Christ, head of church

What power does Satan have?

Can we resist the devil?

How can we resist Satan?

Do we have the power to resist?

Discuss: Psa 119:11.

How can we hide the word in our heart?

If we resist Satan, will he leave us alone?

8.List some ways we can draw nearer to God.

How does God become nearer to us?

Discuss the song I come to the garden alone – He walks with me and talks with me

Discuss the song My God and I.

How do we cleanse our hands?

How can we purify our hearts?

Explain how we can be double-minded.

Is this the same as the double-minded man in Jas 1:8?

9.Why should we – lament, mourn and weep?

Is laughter wrong?

Why is laughter spoken against in this verse?

Should Christians avoid joy and laughter?

Are Christians to be filled with gloom and doom attitudes?

Contrast the joy in Jas 1:2 and in this verse.

10.What is necessary for us to humble ourselves?

How does God lift us up?

How do we humble ourselves before God?

How do we humble ourselves before men?

How can one be more humble?

If I wanted to be a more humble person, what would I need to do?

11.Does this passage deal with gossip and tale bearing?

Is there ever a situation where evil about someone SHOULD be told?

How is speaking evil the same as judging?

Can gossip and tale bearing speak good about someone?

Explain Jesus’ statement in Mat 7:1.

12.Who is the one Lawgiver?

In what way does God have the power to save or destroy?

Does God send people to hell?

Why do we judge each other?

13.Is it wrong to plan for next year?

Is it wrong to plan ahead of time?

What is wrong with having long-range plans and goals?

Is it wrong to plan to set up a business and make money?

14.Who knows what will happen tomorrow?

We do not know what the future holds, but we know who holds the future. TRUE or FALSE

What is your life?

Why is this question asked?

How would you describe YOUR life?

What is purpose to our lives?

Explain the vapor of life.

In what sense does life vanish away?

Do we keep on living after death?

See Mat 22:23-33.

Were Abraham, Isaac and Jacob alive or dead at the time of Jesus?

In what sense is God the God of the living?

15.Why don’t we say, If the Lord wills more often?

In what way does the will of the Lord affect our plans?

How do we know what the will of the Lord is in the decisions we make?

Can we know the will of the Lord as we make choices in life?

16.Describe a person who is arrogant.

Is ALL boasting evil?

See 2Co 9:2-4

Discuss the boasting of Paul.

Why does James say that boasting is evil?

17.What is the intent of this verse?

List some good that we know to do.

What happens if we list 100 good things and only get 60 of them done?

Is NOT doing the other 40 things a sin?

Give a definition of good in this verse.

Are there good works for the world (federal government, city, county) which are NOT the work of the local congregation?

Are there good works for individuals that are not the work of the local church?

Fuente: Old and New Testaments Restoration Commentary

the prayer: Jam 5:13, Jam 5:16, Jam 1:6, Mat 17:20, Mat 17:21, Mat 21:21, Mat 21:22, Mar 11:22-24, Mar 16:17, Mar 16:18, 1Co 12:28-30

if he: Isa 33:24, Mat 9:2-6, Mar 2:5-11, Joh 5:14, 1Co 11:30-32, 1Jo 5:14-16

Reciprocal: Gen 18:32 – Oh Lev 5:10 – it Num 12:13 – General Num 14:19 – and as thou 1Sa 12:19 – Pray for thy 1Ki 17:20 – he cried 2Ki 20:5 – I will heal 2Ch 30:18 – prayed 2Ch 30:20 – healed Job 22:30 – pureness Psa 30:2 – and Psa 41:4 – heal Psa 103:3 – healeth Pro 25:20 – so Pro 29:8 – wise Amo 7:2 – O Lord Mat 6:5 – when Mat 7:7 – and it Mat 25:36 – was sick Mar 1:30 – they tell Mar 5:23 – lay thy hands Mar 6:13 – anointed Mar 9:29 – by prayer Mar 11:24 – What Luk 4:38 – they Luk 5:20 – Man Luk 7:21 – plagues Luk 11:9 – Ask Joh 9:31 – him Joh 11:3 – he Rom 10:14 – shall they Rom 12:12 – continuing 1Co 12:9 – the gifts 1Jo 3:4 – committeth 1Jo 5:16 – he shall ask

Fuente: The Treasury of Scripture Knowledge

Jas 5:15. Prayer of faith means miraculous faith which was one of the spiritual gifts discussed in the preceding paragraph (1Co 12:9). The forgiveness of sins is mentioned in addition to the healing of sickness. This shows that sickness is not spiritual for that would be the same as guilt of sins. It would be meaningless to speak of healing spiritual sickness or a condition of sin and then add that the man’s sins also would be forgiven. That would be equivalent to saying the Lord would heal a man of his sins (would forgive him) and would also forgive his sins. It would not alter the discussion to say that the sins were what caused the man to be sick, for that would still leave the truth that it refers to sickness of the body.

Fuente: Combined Bible Commentary

Jas 5:15. And the prayer of faith. Some understand by this, prayer uttered in faithbelieving prayerconfidence in God as the Hearer of prayer. Others, supposing that the reference is to those miraculous gifts of healing with which the primitive Church was endowed, understand by faith what has been called miraculous faitha belief that one was called upon to perform a miraclea secret impulse from God to that effect. This faith was one of those extraordinary gifts which were conferred on the primitive Christians, but which are now withdrawn from the Christian Church. To one is given by the Spirit the word of wisdom; to another faith by the same Spirit; to another the working of miracles (1Co 12:8-10). It would appear from Scripture that this faith must be possessed by both parties; the person who performs the miracle must be endowed with this miraculous faith; and the person on whom the miracle is wrought must have faith to be healed (Act 14:9).

shall save the sick: here, as is evident from the context, shall recover the sick man, restore him to bodily health. There is here no reference to the salvation of the soul. The Greek verb here rendered save is often used in the New Testament of bodily healing. It is to be observed that the recovery of the sick is not attributed to the anointing with oil, but to the prayer of faith.

and the Lord, that is, Christ, in whose name he is anointed, shall raise him up, bring him out of his sickness, raise him from his bed.

and if: some render the words even if; but our version is admissible, and to be preferred as simpler.

he have committed sinsthe sins being here regarded as the cause of his sickness. Even in the present day sickness is often occasioned by sin; but this appears to have been particularly the case in the apostolic age. Then it would appear that sickness was inflicted by God in the way of extraordinary punishment for sin. Thus it is said concerning those who profaned the Lords Supper among the Corinthians: For this cause many are weak and sickly among you, and many sleep (1Co 11:30). Compare also Joh 5:14.

they shall all be forgiven him: the removal of the sickness as the punishment of sin was a proof of its forgiveness.Such is the exegesis of the passage; but very different interpretations have been attached to it. Of these there are three which merit consideration. The first is the opinion of the Romanists. It is from this passage chiefly that they derive their sacrament of extreme unction. The anointing with oil has a sacramental efficacy, like the sprinkling of water in baptism, or the participation of bread and wine in the Lords Supper. When a man is on the point of death he is to send for the priest, who, after hearing his confession, is to administer the communion to him, and to anoint certain portions of his body with the holy chrism in the name of the Lord, so that his sins may be forgiven him. But there is in this practice a manifest perversion of the words of the apostle. The anointing which St. James recommends has reference not so much to spiritual as to bodily healing. It was administered with the view of recovery from sickness, not, as is the practice of the Romanists, administered when, humanly speaking, all hope of recovery is gone.A second view is to consider the anointing with oil as a mere medicinal remedy. It was generally so used throughout the East. It was enjoined to be administered in the name of the Lord, because the Divine blessing was to be implored on all occasions; and there was good hope for restoration to health resulting from the use of proper remedies, and given in answer to believing prayer. But the great objection to this view is that it is contrary to the spirit of the passage. The whole description certainly leaves the impression that this anointing was a religious service, and that the recovery of the sick was not the result of natural means, but a supernatural effect resulting from the prayer of faith. If the anointing were a mere medicinal remedy, it would have been performed by the physician rather than by the elders of the church.We therefore give the preference to the third view, which considers that we have here a reference to the miraculous gift of healing practised in the primitive Church. We learn from the First Epistle to the Corinthians that this gift of healing was conferred by the Spirit upon many of the early Christians (1Co 12:9); and from the practice of the disciples of Christ, that they combined the anointing of oil with the exercise of this gift (Mar 6:13). Hence, then, we give the following meaning to the passage:That the elders of the church being sent for anointed the sick man with oil in the name of Christ, and by the prayer of faith miraculously restored him to health. Oil was employed as an external symbol, in a similar manner as our Lord in His miracles sometimes made use of external signs (Mar 7:33; Joh 9:6). It had a sacred import among the Jews, being the emblem of consecration, and perhaps was here employed to denote that the person cured was consecrated to the Lord. Of course this miraculous gift of healing was not a permanent power to be exercised on all occasions, otherwise there would have been neither sickness nor death in the primitive Church; but it was conditioned by the will of God. Paul undoubtedly possessed and exercised the gift of healing; but still he had to leave Trophimus at Miletum sick, and he could not cure himself of the thorn in his flesh. In the performance of a miracle, then, there was a peculiar impulse of the Spirit. The great objection to the above view is that the sick man was enjoined to call not for those possessed with the gift of healing, but for the presbyters of the church. It is, however, highly probable that those would be selected as presbyters who were the most highly endowed with miraculous gifts.

Fuente: A Popular Commentary on the New Testament

Here our apostle shews the good effects of this anointing and praying; yet note, that he ascribes the sick man’s recovery, not to the oil, but to the prayer; the prayer of faith shall save the sick. The moral means is taken notice of before the ritual and ceremonial: the prayer of faith shall save the sick.

There was required to the miracle faith, both in the elder, and in the sick person, to save, that is, to recover the sick; yet mark, it is said, The Lord shall raise him up, to note, that the efficacy of faith lies in the object of faith; it is not faith properly, but God called upon in faith, that saveth the sick; the efficacy of faith is not from its own merit, but from God’s power and grace.

If he have committed sins: why, is there any question to be made of that? No; but if he has committed such sins as brought this sickness upon him, they shall be forgiven him, upon this prayer of faith; if any special or particular sin has drawn down this disease upon him, it shall be remitted, and the disease removed; where the sickness is by way of chastisement, the healing is a testimony of God’s forgiveness.

Learn hence, how absurd is the Popish sacrament of Extreme Unction: how can they gather a perpetual ordinance from an action that was extraordinary and miraculous, and long since ceased? Or apply a sacrament to dying persons, from a rite used upon persons who were not to die, but to be raised from sickness? Or how can they promise to him forgiveness of sins, to whom they cannot promise that recovery which was the token of it?

Fuente: Expository Notes with Practical Observations on the New Testament

And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

First on the agenda is to figure out what the “prayer of faith” is and how it is offered. Is it praying by some special formula? Is it praying a special set of words? Is it praying that contains lots of utterance and emphasis?

It is of interest that this word “prayer” is different than the one used previously. This word means a vow or prayer to God. This might give us understanding to the phrase. It might even indicate that the sick person has made peace with God by making a vow which will remedy the problem.

Some might wonder who is to do the praying. It seems that the elders are to pray for the sick person, while the sick person is to correct the deficiencies of the situation with a vow to God.

“Save the sick” may well indicate that there are further ramifications to the sickness. If there is no change, then possibly further problems will occur. This could be either further sickness, or as John fifteen suggests, death. Joh 15:1 ff speaks of the Lord taking away unfruitful branches. Corinthians mentions that disorder at the Lord’s Table has caused the death of some. God is loving, and He is long suffering, but He is also serious about dealing with His people in relation to their sin.

This all is in the context of cure of the sickness and forgiveness of sin. Now, it should be noted that there is a possibility that there is no sin involved when James states, “and if he have committed sins” however the context seems to indicate sin is the culprit. This will become clearer as we move through the passage.

Note, also, that it is the Lord that will raise him up, not the healer, not the formula of some quack, but Almighty God in response to faith.

The “prayer of faith” doesn’t seem to be anything super special, but more the thought of praying and believing that God will answer. Now, I don’t know specifically what this prayer of faith is, but have always thought that it related to those times when you really know that God is going to do what is asked. There are times when I pray, asking that the Lord will do something, but always submitting to His will in the issue. A few times in life, I knew what to pray, and I knew that the answer was on its way and I knew that God was going to answer. As noted, this has been a “few” times in my life. I suspect, but cannot prove that this is the prayer of faith.

“Shall save the sick” is in the indicative mood or something that will occur. It is not something that we should hope for, nor something that we look forward to maybe happening, it is a sure thing, it will occur. This is also another indication that this sickness is related to sin. If someone has terminal cancer, there is no reason to think that this passage is for them. The prayer and the anointing would not be wrong, nor ineffective, but the “raise him up” would not necessarily occur.

Likewise, the forgiveness is a sure thing. It isn’t something hoped for, nor something you have to jump through hoops for, it will be given.

If a person is sick and they know it is due to their sin, they should take tremendous comfort in this passage – it is something they can count on, it is something that can give them immediate relief of mind – all they have to do is act – get right with God.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

5:15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed {i} sins, they shall be forgiven him.

(i) He has reason in making mention of sins, for diseases are often sent because of sins.

Fuente: Geneva Bible Notes

"Difficulties in deciding what exactly in the preceding verse is meant by anointing should not cause us to overlook the main point of Jas 5:13-18, which is prayer. It is prayer-not the anointing-which leads to the healing of the sick person." [Note: Martin, p. 209.]

The elders’ prayers offered in faith will restore (lit. save, Gr. sosei, "make well"; cf. Mat 9:21-22; Mar 6:56) the sick and arouse (Gr. egerei, raise up) him or her. Offered in faith means presented with confidence in God’s power to heal if that is His will in this case (cf. Mat 8:1-13; Mar 5:35-42). Furthermore the Lord will raise him to health if this is His will (Joh 14:13; 1Jn 5:14).

"The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature." [Note: Robertson, 6:65.]

Benjamin Franklin reportedly said, "God heals, and the doctor collects the fee."

There is no basis in Scripture for the popular idea that praying in faith means praying with confidence that something will happen just because we pray (cf. Jas 1:5-6; 2Co 12:7-10). Faith always must have the person or promise of God as its object to be effective.

"It is a prayer of faith, i.e. the prayer which expresses trust in God and flows out of commitment to him, for only such prayers are effective . . ." [Note: Davids, The Epistle . . ., p. 194. See also Thomas L. Constable, "The Doctrine of Prayer" (Th.D. dissertation, Dallas Theological Seminary, 1969), p. 111; and Mayor. p. 173.]

Some take the faith in view here as a special, God-given assurance that it is His will to heal in this instance (cf. 1Co 12:9). [Note: E.g., D. Edmond Hiebert, The Epistle of James: Tests of a Living Faith, p. 322; idem, James, p. 297; Guy H. King, A Belief That Behaves: An Expositional Study of the Epistle of James, p. 124; and Motyer, The Message . . ., p. 198.] However simple faith in God seems to be in view since James did not qualify it.

If the sufferer has committed some sin that has resulted in his or her debilitated condition, James added, God will forgive this sin. This happens when the sinner confesses it to God (1Jn 1:9; cf. Mat 6:12). Not all sickness is the direct result of some sin (cf. Joh 9:1-3).

"James’s point is simply that both must be dealt with when they are linked." [Note: Fanning, p. 434.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)