“The end of James really makes sense.”
Download discussion questions: James 5:6-20
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I encourage you to look at the passage in James before you read this Blog entry. What do you see in the text yourself? What questions come to your mind? How would you interpret what the writer says? After even a few minutes examining and thinking about the text you will be much better prepared to evaluate the comments in the Blog.
Approaching the end of the letter James wrote, this study takes a brief detour into questions of translation. (Be sure to read the note at the beginning of the handout.) How does James conclude his letter? What effect do the first four chapters have on our interpretation of chapter five?
“Not My Experience”
Not surprisingly, a discussion of James 5 quickly zeroes in on verses 14-18, beginning with “Is anyone among you sick?” and describing the apparent assurance of healing. After some time considering the passage individually, one person began our discussion with the assertion, “That’s not my experience.” (It should be noted that the speaker is one of the least likely people I know to base interpretation on experience.) But experience simply shows “how hard it is to explain all of the available data.”[1] Most of our group concurred with that perspective. Several people expressed a belief in divine healing. None of us has seen healing as a consistent result of prayer for illness. Are we “under-interpreting” James 5?
On the contrary, several members of our group described a background in congregations where any lack of healing was criticized as a lack of faith, or even questioning the person’s salvation. In other cases, sickness was routinely ascribed to unconfessed sin. There were tragic stories of terminally-ill friends who died in despair because of that teaching. Are those congregations “over-interpreting” the passage?
The Context of James
Someone commented that after eight months of detailed study of the letter of James, this is the first mention of sickness. A reasonable question would be, “Exactly what does James have in mind when he brings up the topic of sickness?”
The person who made the “not my experience” comment explained further. Long ago the difference between the passage and experience prompted further study. A little research uncovered the range of meaning of the word that James used. The word (ἀσθενέω, astheneō) is typically translated “sick” in this passage. But the same word is also rendered “weak” in other contexts.
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- For example, the Blue Letter Bible[2] online shows that astheneō is used both for sickness and for weakness. In fact, that resource indicates that word is used about equally for both meanings.
- Likewise, another useful online reference, Bible Hub[3], shows a similar distribution of the range of uses of astheneō as sick or weak.
- Vine’s Complete Expository Dictionary includes an entry for “Sick, Sickly, Sickness:”[4] “lit., ‘to be weak, feeble’ … translated ‘to be sick…’”
That entry also includes a cross-reference to the entry for “Weak” similarly defining astheneō as “lit., ‘strengthless’ (see IMPOTENT), translated ‘weak,’ (a) of physical ‘weakness,’ … (b) in the spiritual sense …(c) morally or ethically.”
(If you have access to other useful online Bible study resources, I encourage you to do your own research – and please share the results in a comment on this blog.)
Clearly, a little research opens up the possibility that James’s topic in chapter 5 might be more than only bodily illness. Our inductive study of the passage began with fresh eyes looking for what James intended to communicate to his audience (first- and twenty-first century Christians).
A Restoration Project
One person started at the end, suggesting that James’s closing sentence was both a final exhortation and a summary of his purpose since the opening of the letter, restoring wandering souls.
My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. (James 5:19-21)
Before looking at the intriguing questions about sickness and healing later in the chapter we discussed several other issues James brings up. In particular, how might these other issues be part of his desire for restoration of struggling believers?
Confession
Someone pointed to the command to confession. The emphasis was on the freedom that comes from confession, the loss of the power of sin over us, the liberation from secret enslavement. Confession was described as essential for restoration of relationships, both with God and with each other.
Swearing
There was some discussion about the meaning of “swearing” (v. 12) and why that command should be marked as “above all” or “the highest importance” (Phillips[5]).
We were mostly agreed that this not about using four-letter words. The quotation from Jesus’s Sermon on the Mount (Matthew 5:34) stresses the simplicity of response, avoiding oaths for emphasis. (Someone pointed out that harsh language and curse words are often used for similar emphasis).
Several comments recalled previous places where James wrote about speech – the untamed tongue and being slow to speak and not grumbling. This prohibition against oaths seemed to fit into that thread. Our words reflect our heart, and profuse promises may be attempts to conceal deep-seated double-mindedness. A simple yes or no answer assumes trust between the parties, a relationship that has established integrity so that overstated oaths are unnecessary. One person suggested an immediate application for James’s original audience, “Yes, I will pay you your wages” should be enough assurance without swearing to do so.
Some members of our group saw a possible connection to James’s admonition about “you who say, ‘Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit’” (4:13). The same arrogance and presumption reflected in planning that disregards God’s will (v. 15) could lead to swearing an oath, making promises we may not be able to fulfill.
Integrity has been a recurring theme of James in his letter, from discussions about doubt and double-mindedness to recognizing genuine wisdom. As he begins to close his letter, James seems to sum up the essence of integrity – trusted relationships that eliminate the need for any additional assurance of oaths.
Anointing With Oil
One member expressed curiosity about the significance of anointing with oil (v. 14b). This question takes us right to the part of the passage on sickness and healing. Is the anointing an early form of medical treatment? Might it be associated with divine healing of sickness?
While there are multiple references to anointing (ἀλείφω, aleiphō) and to oil (ἔλαιον, elaion) in the New Testament, the two words occur in the same immediate context only three times:[6]
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- And they cast out many demons and anointed with oil many who were sick and healed them. Mark 6:13
- You [Simon the Pharisee] did not anoint my head with oil, but she has anointed my feet with ointment. Luke 7:46
- Is anyone 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
Clearly the passage in Mark refers explicitly to healing the sick. The passage in Luke suggests anointing with oil as a symbol of honor or special attention for a guest.
Whether James is writing about sickness or weakness, physical or spiritual, our group agreed that the anointing would certainly have the encouraging aspect of reminding the recipient of the love and care and special attention of God. Someone suggested that whether physically sick or spiritually weak, the person needs the reminder that they are still set apart, consecrated, and beloved by God. The oil can serve as a physical reminder of God’s grace. Pastoral words accompanying the anointing could provide that reassurance.
Douglas Moo, who interprets the passage in a sickness/healing sense, still suggests multiple explanations for the first-century practice (summarized below):[7]
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- Medicinal – such as Luke 10:34, the Samaritan pouring oil on the beaten man’s wounds. [This confirms the possible use of oil for medical purposes. However, note that “pouring” (ἐπιχέω, epicheō)[8] is used rather than “anointing.” – mw]
- Pastoral – “anointing may have been intended as an outward, physical expression of concern and as a means to stimulate the faith of the sick person. Jesus sometimes used physical props in his healings, apparently with just such a purpose.” [Mark 7:33-35; John 9:1-7 – mw]
- Sacramental – “Much as partaking of the Lord’s Supper conveys to the believing participant a strengthening in grace, so anointing may be mandated by God as a physical element through which he works the grace of healing in the sick believer.”
- Symbolic – “Anointing frequently symbolizes the consecration of persons or things to God’s use and service in the OT. Typical is Exod. 28:41.”
Our group understanding of the anointing combined much of the pastoral and symbolic sense suggested by Moo – and perhaps even a little of the sacramental.
What About the Sin?
James undoubtedly associates sin, or at least its possibility, with the condition he describes (sickness or weakness).
And if he has committed sins, he will be forgiven. James 5:15b
The wording of the sentence (“and if”, κἂν, kan; often translated “even if”[9]) “makes it clear that sin is not necessarily, though it may be, the cause of illness”[10] [or, the cause of spiritual weakness – mw]. In fact, “the second half of the sentence… counters the assumption that there must be some sin, or lack of faith, that needs God’s forgiveness (recall the recurring, errant counsel of Job’s friends).”[11]
The casual reading of James 5 commonly seems to assume that all sickness is caused by sin (as confirmed by several people in our group who had been in those churches in the past). But the New Testament clearly refutes that error. Jesus himself addressed the disciples’ misunderstanding of the blind man in John 9:
It was not that this man sinned, or his parents, but that the works of God might be displayed in him. John 9:3
At the same time, sin related sickness is a possibility as the Apostle Paul confirmed in 1 Corinthians 11:30 about the abuses of Communion.
On the other hand, if James is describing spiritual weakness (astheneō), the sin he mentions could be the result of that weakness. Most people recognize that times of discouragement or worry are particularly subject to temptation and “wandering from the truth” (James 5:19). In the environment of persecution and trials (James 1:2, etc.), the dispersed believers may have done things they knew were wrong (like grumbling against each other, or not paying wages due, or failing to provide material support to others, or showing partiality – all the issues James has raised in his letter). They needed to know that God has not abandoned them, that spiritual restoration and healing is possible, and that even those sins committed in such weakness would be forgiven.
Sick or Weak
Our conversation kept returning to the question of James’s intent in these verses. Is he more concerned about sickness or spiritual weakness? Although English translations overwhelmingly render James 5:14-18 in terms of physical sickness and divine healing,[12] we continued to explore the possibilities in the passage.
Four Greek words seem particularly relevant to the question, and those words were discussed briefly on the handout. The range of meaning of each word affects our understanding of the passage.
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- ἀσθενέω (astheneō) is used to mean either physical illness (Matthew 10:8) or spiritual weakness (Romans 14:1); similar to English “not strong” (the literal meaning of Greek: ἀ – σθενόω,[13] not – strong).
- σῴζω (sōzō) often indicates spiritual salvation (Matthew 1:21), but is also used for physical healing (Matthew 9:22); similar to English “rescue.”
- κάμνω (kamnō) is only used two times in the New Testament. It may mean sick in this passage, or it could mean weary (Hebrews 12:3); similar to English “afflicted.”
- ἰάομαι (iaomai) means physical healing (Matthew 8:8) but is also used metaphorically of spiritual healing (Matthew 13:15); similar to English “restore.”
The range of meaning of key words provides two perspectives on James 5:6-20, from the “sickness” view and from the “weakness” view of the passage. Consider the core of the passage using English words that have a range of meaning similar to the Greek from Scripture: “not strong,” “rescue,” “afflicted,”, “restore.”
14 Is anyone among you not strong? 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. 15 And the prayer of faith will rescue the one who is afflicted, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16 Therefore, confess your sins to one another and pray for one another, that you may be restored.
(For a further discussion of the “weakness” understanding of the passage see “‘The Prayer of Faith Will Save the Sick:’ Revisiting the Interpretive Difficulty in James 5:13–18.”[14])
Steadfastness
James’s repeated emphasis on steadfastness continues throughout his letter, from the opening paragraph to the closing summation.
Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. James 1:2-4
…
Behold, we consider those blessed who remained steadfast. James 5:11
A final exhortation to that steadfastness is more consistent with the constant theme of the letter than instruction about a healing ministry. And the two are certainly not mutually exclusive. One of the several commentators consulted (all of whom opted for the sickness/healing interpretation) commented on the word “save” James uses in the passage.
In fact, every other time James uses “save” (σῴζω), it refers to spiritual salvation. While this passage most likely refers to physical healing, we must remember that ultimately God is more interested in eternal, spiritual life than temporal, physical benefits.[15]
Likewise, as concerned as James may have been for sickness among his people, the theme of his letter is their spiritual steadfastness.
Elijah
As we were nearing the end of our study, one person in our group focused our attention on James’s final example, Elijah (v. 17). His example of prayer would be an encouragement for anyone who needs prayer, whether for physical healing or for spiritual restoration.
Our discussion of Elijah went deeper, as someone asked, “If James’s emphasis is on physical healing, why did he choose the miracle of rain in Elijah’s ministry?” That is an amazing miracle, but wouldn’t the raising of the widow’s son (1 Kings 17:17-24) even more emphatically make the point of God’s power to heal sickness, overcoming even death? What was it about the miracle of stopping and starting rain that was key to James’s thinking?
The member of our group who had brought up Elijah pointed out that James emphasizes the prophet’s nature “like ours” (v. 17). And that nature experienced periods of weakness. He was facing terrible circumstances, opposed by an evil king, fleeing in fear from a pagan queen (1 Kings 17-19). Ultimately in his weakness and discouragement, he gave up, “He asked that he might die, saying, ‘It is enough; now, O Lord, take away my life, for I am no better than my fathers’” (1 Kings 19:4b). Elijah, the powerful man of prayer, indeed had a nature like ours. Yet God restored him and used him. That is the image that James offers as an encouragement “if anyone among you is ‘not strong’ (astheneō, v. 14).
The fact that James chose not to refer to Elijah’s healing ministry—where such a reference would have naturally and decisively undergirded an argument for healing in the church—calls the physical healing interpretation of this passage into question.[16]
Another comment from our group suggested that even the image of prolonged drought and refreshing rain (v. 17-18) is a picture of (literal) dryness and God’s refreshing restorative power.
Wandering and Returning
Finally, we turned to the conclusion of the letter, bringing back any who “wander from the truth” (v. 19). Someone asked if the statement suggested the “wanderer” could lose his or her salvation. After all, James describes the positive outcome as “saving his soul from death.”
We discussed who James is describing and noted a possible progression.
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- James addresses fellow believers as “my brothers” (v. 19a).
- He describes a hypothetical wanderer as “anyone among you” (v. 19b).
- He calls the person brought back as “sinner” (v. 20).
We took the “anyone among you” to be a person in the congregation who might or might not be a believer. The description of “sinner” could suggest an unbeliever who had abandoned the Christian assembly but was pursued and finally brought back into the fold. (Of course, James also used the term “sinners” in an earlier context (4:8) which seemed to refer to fellow Christians.)
Since we can never evaluate another person’s heart, James’s exhortation applies either way. Any person who wanders from the truth should be pursued. The cause of the wandering can be explored, and God willing, the wanderer can be drawn gently back to the path. If the person was in fact not a believer, then very clearly his soul is saved from death. Even for a weak or struggling believer, James’s words communicate the urgency of caring for others in Christ’s body. (This is an example of an important inductive study principle. Don’t decide major doctrinal issues, like the security of salvation, based on a single verse, or in this case, a part of a verse.) In either case, the restored wanderer is reassured that a multitude of sins is “covered,” out of sight, no longer visible to draw God’s judgmental wrath.
Making Sense of James
Several comments at the close of our discussion expressed changed perspectives on the Letter of James. His intent is not, as described when we began our study, “one punch in the face after another.” Contrary to many past church experiences, the letter is not primarily ammunition for judging one another (or ourselves) as spiritual failures. And no letter should be read piecemeal as isolated items on a sanctification checklist.
Guilt is not the goal for James. His purpose from beginning to end is restoration, encouraging strength for those facing “trials of various kinds” so that they (we) can “be perfect and complete, lacking in nothing” (James 1:2-4). Everything he writes is for steadfastness, strength for those who are “not strong.” Using the example of Elijah, James wants to communicate that no weakness, no discouragement, no sin can disqualify us from serving God and enjoying His love forever.
In the words of one person in our group, “The end of James really makes sense.”
[1] Brian Hand, “’The Prayer of Faith Will Save the Sick:’ Revisiting the Interpretive Difficulty in James 5:13–18,” Seminary Viewpoints (blog, BJU Seminary web site), , October 12, 2023,
https://seminary.bju.edu/viewpoint/the-prayer-of-faith-will-save-the-sick-revisiting-the-interpretive-difficulty-in-james-513-18/#:~:text=The%20Meaning%20of%20%E2%80%9CSick%E2%80%9D%20(,asthene%C5%8D)%20in%20James%205%3A14&text=The%20OT%20(LXX)%20never%20uses,%2C%20emotional%20weariness%2C%20or%20indecision
[2] https://www.blueletterbible.org/
[4] W. E. Vine, Merrill F. Unger, William White, Jr., “Sick, Sickly, Sickness,” Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville: Thomas Nelson Publishers, 1996), 573.
[5] https://www.biblegateway.com/passage/?search=James%205%3A11-13&version=PHILLIPS
[6] Curiously, Douglas Moo cites only Mark 6:13 in addition to James 5:14. It may be his intention to focus only on the application of oil by followers of Jesus.
Douglas Moo, The Letter of James (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2000), 236.
[7] Douglas Moo, The Letter of James (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2000), 238-240.
[8] https://www.billmounce.com/greek-dictionary/epicheo
[9] https://www.billmounce.com/greek-dictionary/kan
[10] Peter H. Davids, The Epistle of James, The New International Greek Testament Commentary (NIGTC) (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1982), 194.
[11] Craig L. Blomberg, and Mariam J. Kamell, James, Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan Publishing House, 2008), 244, original emphasis.
[12] https://www.biblegateway.com/verse/en/James%205%3A14
[13] John R. Kohlenberger III, Edward W. Goodrick, James A Swanson, The Greek-English Concordance to the New Testament With The New International Version (Grand Rapids, Michigan: Zondervan Publishing House, 1997), 93.
[14] Brian Hand, “’The Prayer of Faith Will Save the Sick:’ Revisiting the Interpretive Difficulty in James 5:13–18,” Seminary Viewpoints (blog, BJU Seminary web site), , October 12, 2023,
https://seminary.bju.edu/viewpoint/the-prayer-of-faith-will-save-the-sick-revisiting-the-interpretive-difficulty-in-james-513-18/#:~:text=The%20Meaning%20of%20%E2%80%9CSick%E2%80%9D%20(,asthene%C5%8D)%20in%20James%205%3A14&text=The%20OT%20(LXX)%20never%20uses,%2C%20emotional%20weariness%2C%20or%20indecision
[15] Craig L. Blomberg, and Mariam J. Kamell, James, Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan Publishing House, 2008), 244.
[16] Brian Hand, “’The Prayer of Faith Will Save the Sick:’ Revisiting the Interpretive Difficulty in James 5:13–18,” Seminary Viewpoints (blog, BJU Seminary web site), , October 12, 2023,
https://seminary.bju.edu/viewpoint/the-prayer-of-faith-will-save-the-sick-revisiting-the-interpretive-difficulty-in-james-513-18/#:~:text=The%20Meaning%20of%20%E2%80%9CSick%E2%80%9D%20(,asthene%C5%8D)%20in%20James%205%3A14&text=The%20OT%20(LXX)%20never%20uses,%2C%20emotional%20weariness%2C%20or%20indecision