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Text -- James 5:14 (NET)

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Context
5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Suffering | SPIT; SPITTLE | Prayer | OLIVE TREE | OIL | NAME | KEYS, POWER OF THE | Intercession | HEALING, GIFTS OF | Elder | Church | BISHOP | Anointing | Anoint | Afflictions and Adversities | more
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Word/Phrase Notes
Robertson , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

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NET Notes , Geneva Bible

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TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Jam 5:14 - -- Is any among you sick? ( asthenei tis en humiṉ ). Present active indicative of astheneō , old verb, to be weak (without strength), often in N.T. ...

Is any among you sick? ( asthenei tis en humiṉ ).

Present active indicative of astheneō , old verb, to be weak (without strength), often in N.T. (Mat 10:8).

Robertson: Jam 5:14 - -- Let him call for ( proskalesasthō ). First aorist (ingressive) middle imperative of proskaleō . Note change of tense (aorist) and middle (indirec...

Let him call for ( proskalesasthō ).

First aorist (ingressive) middle imperative of proskaleō . Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1Th 5:14 ("help the sick"). Note the plural here, "elders of the church,"as in Act 20:17; Act 15:6, Act 15:22; Act 21:18; Phi 1:1 (bishops).

Robertson: Jam 5:14 - -- Let them pray over him ( proseuxasthōsan ep' auton ). First aorist middle imperative of proseuchomai . Prayer for the sick is clearly enjoined.

Let them pray over him ( proseuxasthōsan ep' auton ).

First aorist middle imperative of proseuchomai . Prayer for the sick is clearly enjoined.

Robertson: Jam 5:14 - -- Anointing him with oil ( aleipsantes elaiōi ). First aorist active participle of aleiphō , old verb, to anoint, and the instrumental case of elai...

Anointing him with oil ( aleipsantes elaiōi ).

First aorist active participle of aleiphō , old verb, to anoint, and the instrumental case of elaion (oil). The aorist participle can be either simultaneous or antecedent with proseuxasthōsan (pray). See the same use of aleiphō elaiōi in Mar 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mar 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction"(after the eighth century). It is by no means certain that aleiphō here and in Mar 6:13 means "anoint"in a ceremonial fashion rather than "rub"as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "Aleiphein is the mundane and profane, chriein the sacred and religious, word."At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

Wesley: Jam 5:14 - -- This single conspicuous gift, which Christ committed to his apostles, Mar 6:13, remained in the church long after the other miraculous gifts were with...

This single conspicuous gift, which Christ committed to his apostles, Mar 6:13, remained in the church long after the other miraculous gifts were withdrawn. Indeed, it seems to have been designed to remain always; and St. James directs the elders, who were the most, if not the only, gifted men, to administer at. This was the whole process of physic in the Christian church, till it was lost through unbelief. That novel invention among the Romanists, extreme unction, practised not for cure, but where life is despaired of, bears no manner of resemblance to this.

JFB: Jam 5:14 - -- Not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would ...

Not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [BENGEL].

JFB: Jam 5:14 - -- The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in th...

The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in 1Co 6:2 the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, 1Co 11:4-15; 1Co 16:20. "Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [WHITAKER]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. CARDINAL CAJETAN [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures.

JFB: Jam 5:14 - -- By whom alone the miracle was performed: men were but the instruments.

By whom alone the miracle was performed: men were but the instruments.

Clarke: Jam 5:14 - -- Is any sick among you? let him call for the elders - This was also a Jewish maxim. Rabbi Simeon, in Sepher Hachaiyim, said: "What should a man do wh...

Is any sick among you? let him call for the elders - This was also a Jewish maxim. Rabbi Simeon, in Sepher Hachaiyim, said: "What should a man do who goes to visit the sick? Ans. He who studies to restore the health of the body, should first lay the foundation in the health of the soul. The wise men have said, No healing is equal to that which comes from the word of God and prayer. Rabbi Phineas, the son of Chamma, hath said, ‘ When sickness or disease enters into a man’ s family, let him apply to a wise man, who will implore mercy in his behalf.’ "See Schoettgen

St. James very properly sends all such to the elders of the Church, who had power with God through the great Mediator, that they might pray for them

Clarke: Jam 5:14 - -- Anointing him with oil - That St. James neither means any kind of incantation, any kind of miracle, or such extreme unction as the Romish Church pre...

Anointing him with oil - That St. James neither means any kind of incantation, any kind of miracle, or such extreme unction as the Romish Church prescribes, will be sufficiently evident from these considerations

1.    Be was a holy man, and could prescribe nothing but what was holy

2.    If a miracle was intended, it could have been as well wrought without the oil, as with it

3.    It is not intimated that even this unction is to save the sick man, but the prayer of faith, Jam 5:15

4.    What is here recommended was to be done as a natural means of restoring health, which, while they used prayer and supplication to God, they were not to neglect

5.    Oil in Judea was celebrated for its sanative qualities; so that they scarcely ever took a journey without carrying oil with them, (see in the case of the Samaritan), with which they anointed their bodies, healed their wounds, bruises, etc

6.    Oil was and in frequently used in the east as a means of cure in very dangerous diseases; and in Egypt it is often used in the cure of the plague. Even in Europe it has been tried with great success in the cure of dropsy. And pure olive oil is excellent for recent wounds and bruises; and I have seen it tried in this way with the best effects

7.    But that it was the custom of the Jews to apply it as a means of healing, and that St. James refers to this custom, is not only evident from the case of the wounded man ministered to by the good Samaritan, Luk 10:34, but from the practice of the Jewish rabbins. In Midrash Koheleth, fol. 73, 1, it is said: "Chanina, son of the brother of the Rabbi Joshua, went to visit his uncle at Capernaum; he was taken ill; and Rabbi Joshua went to him and anointed him with oil, and he was restored."They had, therefore, recourse to this as a natural remedy; and we find that the disciples used it also in this way to heal the sick, not exerting the miraculous power but in cases where natural means were ineffectual. And they cast out many devils, and anointed with oil many that were sick, and healed them; Mar 6:13. On this latter place I have supposed that it might have been done symbolically, in order to prepare the way for a miraculous cure: this is the opinion of many commentators; but I am led, on more mature consideration, to doubt its propriety, yet dare not decide. In short, anointing the sick with oil, in order to their recovery, was a constant practice among the Jews. See Lightfoot and Wetstein on Mar 6:13. And here I am satisfied that it has no other meaning than as a natural means of restoring health; and that St. James desires them to use natural means while looking to God for an especial blessing. And no wise man would direct otherwise

8.    That the anointing recommended here by St. James cannot be such as the Romish Church prescribes, and it is on this passage principally that they found their sacrament of extreme unction, is evident from these considerations

1.    St. James orders the sick person to be anointed in reference to his cure; but they anoint the sick in the agonies of death, when there is no prospect of his recovery; and never administer that sacrament, as it is called, while there is any hope of life

2.    St James orders this anointing for the cure of the body, but they apply it for the cure of the soul; in reference to which use of it St. James gives no directions: and what is said of the forgiveness of sins, in Jam 5:15, is rather to be referred to faith and prayer, which are often the means of restoring lost health, and preventing premature death, when natural means, the most skillfully used, have been useless

3.    The anointing with oil, if ever used as a means or symbol in working miraculous cures, was only applied in some cases, perhaps very few, if any; but the Romish Church uses it in every case; and makes it necessary to the salvation of every departing soul. Therefore, St. James’ unction, and the extreme unction of the Romish Church, are essentially different. See below.

Calvin: Jam 5:14 - -- 14.Is any sick among you. As the gift of healing as yet continued, he directs the sick to have recourse to that remedy. It is, indeed, certain that t...

14.Is any sick among you. As the gift of healing as yet continued, he directs the sick to have recourse to that remedy. It is, indeed, certain that they were not all healed; but the Lord granted this favor as often and as far as he knew it would be expedient; nor is it probable that the oil was indiscriminately applied, but only when there was some hope of restoration. For, together with the power there was given also discretion to the ministers, lest they should by abuse profane the symbol. The design of James was no other than to commend the grace of God which the faithful might then enjoy, lest the benefit of it should be lost through contempt or neglect.

For this purpose he ordered the presbyters to be sent for, but the use of the anointing must have been confined to the power of the Holy Spirit.

The Papists boast mightily of this passage, when they seek to pass off their extreme unction. But how different their corruption is from the ancient ordinance mentioned by James I will not at present undertake to shew. Let readers learn this from my Institutes. I will only say this, that this passage is wickedly and ignorantly perverted; when extreme unction is established by it, and is called a sacrament, to be perpetually observed in the Church. I indeed allow that it was used as a sacrament by the disciples of Christ, (for I cannot agree with those who think that it was medicine;) but as the reality of this sign continued only for a time in the Church, the symbol also must have been only for a time. And it is quite evident, that nothing is more absurd than to call that a sacrament which is void and does not really present to us that which it signifies. That the gift of healing was temporary, all are constrained to allow, and events clearly prove: then the sign of it ought not to be deemed perpetual. It hence follows, that they who at this day set anointing among the sacraments, are not the true followers, but the apes of the Apostles, except they restore the effect produced by it, which God has taken away from the world for more than fourteen hundred years. So we have no dispute, whether anointing was once a sacrament; but whether it has been given to be so perpetually. This latter we deny, because it is evident that the thing signified has long ago ceased.

The presbyters, or elders, of the church. I include here generally all those who presided over the Church; for pastors were not alone called presbyters or elders, but also those who were chosen from the people to be as it were censors to protect discipline. For every Church had, as it were, its own senate, chosen from men of weight and of proved integrity. But as it was customary to choose especially those who were endued with gifts more than ordinary, he ordered them to send for the elders, as being those in whom the power and grace of the Holy Spirit more particularly appeared.

Let them pray over him This custom of praying over one was intended to shew, that they stood as it were before God; for when we come as it were to the very scene itself, we utter prayers with more feeling; and not only Elisha and Paul, but Christ himself, roused the ardor of prayer and commended the grace of God by thus praying over persons. (2Kg 4:32; Act 20:10; Joh 11:41.)

Defender: Jam 5:14 - -- The promise of healing in this passage applies only to the special case of one whose sins have brought about the Lord's chastening in the form of sick...

The promise of healing in this passage applies only to the special case of one whose sins have brought about the Lord's chastening in the form of sickness. The word "sick" in this verse means "ill." In Jam 5:13, on the other hand, the word "afflicted" means "suffering trouble" (same as in Jam 5:10; also, the same as "endure hardness" in 2Ti 2:3; see also 2Ti 2:9 and 2Ti 4:5). In such a case of affliction in a believer's life, assuming it is not clearly a specific chastising because of sin, the admonition is: "Let him pray." The Lord, in such cases, will answer in whatever way best serves His greater purpose (note Paul's testimony in 2Co 12:9). However, in cases of divinely imposed illness, when the sick person has injured the body of Christ by his sin (as in 1 Corinthians 11:18-34, especially 1Co 11:30-31), he must first confess his sin to God and to those injured, as represented by the elders of the church, asking them to pray for him. The initiative comes from him rather than the elders.

Defender: Jam 5:14 - -- There is nothing magical in the anointing oil. It could well have been used as merely a soothing ointment to alleviate the suffering (Isa 1:6; Mar 6:1...

There is nothing magical in the anointing oil. It could well have been used as merely a soothing ointment to alleviate the suffering (Isa 1:6; Mar 6:13; Luk 10:34). The oil was merely a spiritual symbol representing God's hoped-for anointing of the sick person by the Holy Spirit in order to bring him back to active service for the Lord. This symbol recalled how priests and kings had been anointed in ancient Israel, symbolizing their divine call to service."

TSK: Jam 5:14 - -- for : Act 14:23, Act 15:4; Tit 1:5 pray : 1Ki 17:21; 2Ki 4:33, 2Ki 5:11; Act 9:40, Act 28:8 anointing : Mar 6:13, Mar 16:18

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jam 5:14 - -- Is any sick among you? - In the previous verse the reference was to affliction in general, and the duty there urged was one that was applicable...

Is any sick among you? - In the previous verse the reference was to affliction in general, and the duty there urged was one that was applicable to all forms of trial. The subject of sickness, however, is so important, since it so often occurs, that a specific direction was desirable. That direction is to call in the aid of others to lead our thoughts, and to aid us in our devotions, because one who is sick is less able to direct his own reflections and to pray for himself than he is in other form of trial. Nothing is said here respecting the degree of sickness, whether it is that which would be fatal if these means were used or not; but the direction pertains to any kind of illness.

Let him call for the elders of the church - Greek "presbyters."See the notes at Act 15:2; Act 11:30. It cannot be supposed that this refers to the apostles, for it could not be that they would be always accessible; besides, instructions like this were designed to have a permanent character, and to be applicable to the church at all times and in all places. The reference, therefore, is doubtless to the ordinary religious teachers of the congregation; the officers of the church intrusted with its spiritual interests. The spirit of the command would embrace those who are pastors, and any others to whom the spiritual interests of the congregation are confided - ruling elders, deacons, etc. If the allusion is to the ordinary officers of the church, it is evident that the cure to be hoped for Jam 5:15 was not miraculous, but was that to be expected in the use of appropriate means accompanied by prayer.

It may be added, as worthy of note, that the apostle says they should "call"for the elders of the church; that is, they should send for them. They should not wait for them to hear of their sickness, as they might happen to, but they should cause them to be informed of it, and give them an opportunity of visiting them and praying with them. Nothing is more common than for persons - even members of the church - to be sick a long time, and to presume that their pastor must know all about it; and then they wonder that he does not come to see them, and think hard of him because he does not. A pastor cannot be supposed to know everything; nor can it be presumed that he knows when persons are sick, any more than he can know anything else, unless he is apprized of it; and many hard thoughts, and many suspicions of neglect would be avoided, if, when persons are sick, they would in some way inform their pastor of it. It should always be presumed of a minister of the gospel that he is ready to visit the sick. But how can he go unless he is in some way apprized of the illness of those who need his counsel and his prayers? The sick send for their family physician; why should they presume that their pastor will know of their illness any more than that their physician will?

And let them pray over him - With him, and for him. A man who is sick is often little capable of praying himself; and it is a privilege to have some one to lead his thoughts in devotion. Besides, the prayer of a good man may be of avail in restoring him to health, Jam 5:15. Prayer is always one important means of obtaining the divine favor, and there is no place where it is more appropriate than by the bed-side of sickness. That relief from pain may be granted; that the mind may be calm and submissive; that the medicines employed may be blessed to a restoration to health; that past sins may be forgiven; that he who is sick may be sanctified by his trials; that he may be restored to health, or prepared for his "last change"- all these are subjects of prayer which we feel to be appropriate in such a case, and every sick man should avail himself of the aid of those who "have an interest at the throne of grace,"that they may be obtained.

Anointing him with oil - Oil, or unguents of various kinds, were much used among the ancients, both in health and in sickness. The oil which was commonly employed was olive oil. See the Isa 1:6 note; Luk 10:34 note. The custom of anointing the sick with oil still prevails in the East, for it is believed to have medicinal or healing properties. Niebuhr (Beschrieb. von Arabien, s. 131) says, "The southern Arabians believe that to anoint with oil strengthens the body, and secures it against the oppressive heat of the sun, as they go nearly naked. They believe that the oil closes the pores of the skin, and thus prevents the effect of the excessive heat by which the body is so much weakened; perhaps also they regard it as contributing to beauty, by giving the skin a glossy appearance. I myself frequently have observed that the sailors in the ships from Dsjidda and Loheia, as well as the common Arabs in Tehama, anointed their bodies with oil, in order to guard themselves against the heat. The Jews in Mocha assured Mr. Forskal, that the Mohammedans as well as the Jews, in Sana, when they were sick, were accustomed to anoint the body with oil."Rosenmuller, Morgenland, in loc.

In the name of the Lord - By the authority or direction of the Lord; or as an act in accordance with his will, and that will meet with his approbation. When we do anything that tends to promote virtue, to alleviate misery, to instruct ignorance, to save life, or to prepare others for heaven, it is right to feel that we are doing it in the name of the Lord Compare, for such uses of the phrase "in the name of the Lord,"and "in my name,"Mat 10:22; Mat 18:5, Mat 18:20; Mat 19:29; Mat 24:9; Mar 9:41; Mar 13:13; Luk 21:12, Luk 21:17; Rev 2:3; Col 3:17. There is no reason to think that the phrase is used here to denote any peculiar religious rite or "sacrament."It was to be done in the name of the Lord, as any other good deed is.

Poole: Jam 5:14 - -- Is any sick? Or infirm, though not desperately and incurably. Let him call for the elders especially teaching elders, they being usually best furni...

Is any sick? Or infirm, though not desperately and incurably.

Let him call for the elders especially teaching elders, they being usually best furnished with gifts who labour in the word and doctrine, 1Ti 5:17 . It is in the plural number, either by an enallage for the singular; q.d. Let him send for some or other of the elders; or, because there were in those times usually several elders (an ecclesiastical senate) in each church.

And let them pray over him as it were setting him before God, and presenting him to him, which might be a means to stir up the greater affection and warmth in prayer; see 1Ki 17:21 2Ki 4:33,34 Joh 11:41 Act 20:10 9:40 : or laying on their hands, as Act 28:8 , which yet seems to be for the same end.

Anointing him with oil an outward rite used in those times, in miraculous healing sick persons, which might then be kept up, while the gift whereof it was the symbol continued; but the gift ceasing, it is vainly used. These cures were sometimes wrought only with a word, Act 9:34 14:10 16:18 : sometimes by taking by the hand, or embracing, Act 3:7 20:10 ; sometimes by laying on of hands, Mar 16:18 Act 9:17 ; sometimes by anointing with oil, Mar 6:13 : and so this is not an institution of a sacrament, but a command, that those elders that had the gift of healing, (as many in those days had), being called by the sick to come to them, should (the Spirit of the Lord so directing them) exercise that gift, as well as pray over them.

In the name of the Lord either, calling upon the Lord, and so joining prayer with their anointing; or, in the name, is by the authority of the Lord, from whom they had received that gift.

Haydock: Jam 5:14-15 - -- Is any man sick among you? [3] or in danger of death by sickness, let him call, or bring in the priests of the Church, &c. The apostle here enjo...

Is any man sick among you? [3] or in danger of death by sickness, let him call, or bring in the priests of the Church, &c. The apostle here enjoins the constant use of the sacrament, called extreme unction, or the last anointing with oil, instituted, (as were all the sacraments of the Church) by our Saviour Christ, and which is here fully and clearly delivered in plain words, expressing, 1. the persons to whom this sacrament is to be administered; 2. the minister; 3. the form; 4. the matter; 5. the effects. As to the first, is any man sick among you? This sacrament then is to be given to every believing Christian, who is in danger of death by sickness. 2. Bring in the priests, one or more, they are the ministers of this sacrament. The Protestant translation has the elders; yet in their book of common prayer, he who is called in to assist and pray with the sick, is called either the minister, the curate, or the priest, never the elder. Dr. Wells has not changed the word elders in his translation; but in his paraphrase he expounds it of those ministers of the church who are above deacons. 3. And let t hem pray over him. Besides other prayers, the form of this sacrament is by way of prayer, let the Lord forgive thee, &c. 4. Anointing him with oil. The oil with which he is anointed by the priest, is the outward visible sign, and the matter of this sacrament, as water is the matter of baptism. 5. And the prayer of faith shall save the sick man, &c. All the sacraments of the new law have their virtue from the merits of our Saviour, Christ, and therefore must be ministered and received with faith in our Redeemer. (Witham) ---

Is any man sick? &c. The Greek expression in this place is equivalent to, "Is any one dangerously ill amongst you?" Greek: Asthenei tis en umin. The primary intention of this sacrament of extreme unction, is to confer a special grace upon the dying Christian, to strengthen him in his last and dreadful conflict, when the prince of darkness will exert his utmost to ruin his poor soul. But besides this, it was also intended to free man from venial sin, and likewise from mortal, if guilty of any, provided he were contrite and not able to have recourse to the sacrament of penance. But the sacrament of penance being the only regular means of obtaining pardon for mortal sin committed after baptism, a person must first have recourse to this sacrament, if he be able, as necessary preparation for the sacrament of extreme unction. Other effects of this sacrament are, that it lessens the temporal punishment due to sin, and restores health to the worthy receiver, if it be expedient for the good of his soul. (St. Augustine, serm. 215. C. Theol. Petav. Habert. Bailly, &c. de Extrem. Unct.) ---

How great then is the folly of such persons as are afraid to receive this sacrament, imagining it to be the irrevocable sentence of impending dissolution? whereas one of the very effects of this sacrament is to restore health, if it be expedient for the soul; and who would wish for health upon any other conditions? (Haydock) ---

The anathemas pronounced by the council of Trent against those who deny the existence of this sacrament, are sufficient to establish the belief of it in the minds of Catholics. See session 14. canon 1. 2. and 3. of the council of Trent. It may be proper, however, to observe, in confirmation of our belief of this sacrament, that whenever the ancient Fathers have had occasion to speak of extreme unction, they have always attributed to it all the qualities of a sacrament, as St. John Chrysostom who proves from this text of St. James the power which the priest has to forgive sins; (lib. 3. de Sacerdotio.; St. Augustine, ser. 215) not to mention Origen, who wrote at the beginning of the third century, (hom. ii. in Levit.) enumerating the different ways by which sins are forgiven in the new law, says, "That they are remitted when the priest anoint the sick with oil, as is mentioned in St. James." When Decentius, bishop of Eugenium in Italy, in 416, wrote to Innocent I. upon this sacrament, he makes no question whether it was a sacrament, but only consults him concerning the manner of administering; whether a bishop could give it, or whether priests were the only administerers of this sacrament, as St. James says, "Let them call in the priests of the Church;" and whether it could be given to penitents before they had been reconciled by absolution. To the former question, the pope replied there could be no doubt, as St. James could never mean that bishops were excluded as being higher than priests; but that the word presbyter was then used indiscriminately for both bishops and priests. (Haydock) ---

As to the next question, whether penitents could receive this sacrament before absolution, he answered in the negative. "For," says he, "can it be thought that this one sacrament can be given to those who are declared unworthy of receiving the rest?" (Innocent I. in epist. ad Decent. chap. viii.; Habert. de Extre. Unct. ---

If it be objected that mention is not more frequently made of this sacrament in the writings of the ancients, we will answer with Bellarmine, that many of the mysteries were kept secret, to preserve them from the ridicule of the infidels. That in the times of persecution it was more difficult to administer this sacrament and less necessary, as the greatest part of Christians died not by sickness but by martyrdom. (Theo. Petav. de Extre. Unc.) ---

Ven. Bede in Luke ix. speaketh thus: "It is clear that this custom was delivered to the holy Church by the apostles themselves, that the sick should be anointed with oil consecrated by the bishop's blessing." ---

Let him bring in, &c. See here a plain warrant of Scripture for the sacrament of extreme unction, that any controversy against its institution would be against the express words of the sacred text in the plainest terms. (Challoner) ---

And the Lord, by virtue of this sacrament, or if you will, sacramental prayer, shall raise him up, shall give him spiritual strength and vigour to resist the temptations which at that hour are most dangerous. He shall also raise him up, by restoring him his corporal health, when God sees it more expedient for the sick man. ---

And if he be in sins, they shall be forgiven him, not merely by prayer, but by this sacrament. (Witham)

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[BIBLIOGRAPHY]

Infirmatur, Greek: asthenei tis; infirmum, Greek: kamnonta, laborantem; alleviabit, Greek: egerei, suscitabit.

Gill: Jam 5:14 - -- Is any sick among you?.... Which is often the case; the bodies of the saints, as well as others, are liable to a variety of diseases; they are sick, a...

Is any sick among you?.... Which is often the case; the bodies of the saints, as well as others, are liable to a variety of diseases; they are sick, and sometimes nigh unto death, as Epaphroditus was: and then,

let him call for the elders of the church; in allusion to the elders of the congregation of Israel, Lev 4:15. By these may be meant, either the elder members of the church, men of gravity and soundness in the faith, persons of long standing and experience; who have the gift and grace of prayer, and are not only capable of performing that duty, but of giving a word of counsel and advice to the sick. It was a kind of proverbial saying of Aristophanes the grammarian;

"the works of young men, the counsels of middle aged persons, and ευχαι γεροντων, "the prayers of ancient men" z:''

or rather officers of churches are meant, particularly pastors, who are so called in Scripture; these should be sent for in times of sickness, as well as physicians; and rather than they, since their prayers may be the means of healing both soul and body: so in former times, the prophets of God were sent to in times of sickness, for advice and assistance. It is a saying of R. Phinehas ben Chama a that

"whoever has a sick person in his house, let him go to a wise man, and he will seek mercy for him.''

And it follows here,

and let them pray over him; or for him, for the recovery of his health:

anointing him with oil, in the name of the Lord; which some think was only done in a common medicinal way, oil being used much in the eastern countries for most disorders; and so these elders used ordinary medicine, as well as prayer: or rather this refers to an extraordinary gift, which some elders had of healing diseases, as sometimes by touching, and by laying on of hands, or by expressing some words, and so by anointing with oil; see Mar 6:13 which extraordinary gifts being now ceased, the rite or ceremony of anointing with oil ceases in course: however, this passage gives no countenance to the extreme unction of the Papists; that of theirs being attended with many customs and ceremonies, which are not here made mention of; that being used, as is pretended, for the healing of the souls of men, whereas this was used for corporeal healing; that is only performed when life is despaired of, and persons are just going out of the world; whereas this was made use of to restore men to health, and that they might continue longer in it, as follows.

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Commentary -- Verse Notes / Footnotes

NET Notes: Jam 5:14 Grk “anointing.”

Geneva Bible: Jam 5:14 ( 9 ) Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with ( g ) oil in the ( h ) name of ...

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Commentary -- Verse Range Notes

TSK Synopsis: Jam 5:1-20 - --1 Wicked rich men are to fear God's vengeance.7 We ought to be patient in afflictions, after the example of the prophets, and Job;12 to forbear sweari...

MHCC: Jam 5:12-18 - --The sin of swearing is condemned; but how many make light of common profane swearing! Such swearing expressly throws contempt upon God's name and auth...

Matthew Henry: Jam 5:12-20 - -- This epistle now drawing to a close, the penman goes off very quickly from one thing to another: hence it is that matters so very different are insi...

Barclay: Jam 5:13-15 - --Here we have set out before us certain dominant characteristics of the early church. It was a singing church; the early Christians were always ready ...

Barclay: Jam 5:13-15 - --Another great characteristic of the early church was that it was a healing Church. Here it inherited its tradition from Judaism. When a Jew was ill,...

Constable: Jam 5:1-20 - --VI. MONEY AND PATIENT ENDURANCE 5:1-20 The final practical problem James addressed involves money. He wrote thes...

Constable: Jam 5:13-18 - --C. The Proper Action 5:13-18 James encouraged his readers to pray as well as to be patient to enable the...

Constable: Jam 5:14-16 - --2. The prescription for help 5:14-16 It is not surprising to find that James dealt with physical sickness in this epistle. He referred to the fact tha...

College: Jam 5:1-20 - --JAMES 5 XIV. WARNING TO THE RICH (5:1-6) 1 Now listen, you rich people, weep and wail because of the misery that is coming upon you. 2 Your wealth h...

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Introduction / Outline

Robertson: James (Book Introduction) THE EPISTLE OF JAMES BEFORE a.d. 50 By Way of Introduction The Author He claims to be James, and so the book is not anonymous. It is either ge...

JFB: James (Book Introduction) THIS is called by EUSEBIUS ([Ecclesiastical History, 2.23], about the year 330 A.D.) the first of the Catholic Epistles, that is, the Epistles intende...

JFB: James (Outline) INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH. (Jam. 1:1-27) THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-...

TSK: James (Book Introduction) James, the son of Alphaeus, the brother of Jacob, and the near relation of our Lord, called also James the Less, probably because he was of lower stat...

TSK: James 5 (Chapter Introduction) Overview Jam 5:1, Wicked rich men are to fear God’s vengeance; Jam 5:7, We ought to be patient in afflictions, after the example of the prophets...

Poole: James 5 (Chapter Introduction) CHAPTER 5

MHCC: James (Book Introduction) This epistle of James is one of the most instructive writings in the New Testament. Being chiefly directed against particular errors at that time brou...

MHCC: James 5 (Chapter Introduction) (Jam 5:1-6) The judgments of God denounced against rich unbelievers. (Jam 5:7-11) Exhortation to patience and meekness under tribulations. (Jam 5:12...

Matthew Henry: James (Book Introduction) An Exposition, with Practical Observations, of The General Epistle of James The writer of this epistle was not James the son of Zebedee; for he was pu...

Matthew Henry: James 5 (Chapter Introduction) In this chapter the apostle denounces the judgments of God upon those rich men who oppress the poor, showing them how great their sin and folly are...

Barclay: James (Book Introduction) INTRODUCTION TO THE LETTER OF JAMES James is one of the books which bad a very hard fight to get into the New Testament. Even when it did come to ...

Barclay: James 5 (Chapter Introduction) The Worthlessness Of Riches (Jam_5:1-3) The Social Passion Of The Bible (Jam_5:1-3 Continued) The Way Of Selfishness And Its End (Jam_5:4-6) Wait...

Constable: James (Book Introduction) Introduction Historical background The writer of this epistle was evidently the half-b...

Constable: James (Outline) Outline I. Introduction 1:1 II. Trials and true religion 1:2-27 A. The v...

Constable: James James Bibliography Adamson, James B. The Epistle of James. New International Commentary on the New Testament se...

Haydock: James (Book Introduction) THE CATHOLIC EPISTLE OF ST. JAMES, THE APOSTLE. __________ ON THE CATHOLIC EPISTLES. INTRODUCTION. The seven following Epistles have bee...

Gill: James (Book Introduction) INTRODUCTION TO JAMES This epistle is called "general", because not written to any particular person, as the epistles to Timothy, Titus, and Philem...

Gill: James 5 (Chapter Introduction) INTRODUCTION TO JAMES 5 In this chapter the apostle reproves the vices of rich men, and denounces the judgments of God upon them; exhorts the saint...

College: James (Book Introduction) FOREWORD I owe a debt of gratitude to many for assistance with this volume. John York and John Hunter are responsible for making me a part of the Co...

College: James (Outline) OUTLINE I. GREETING - 1:1 II. ENDURING TRIALS - 1:2-4 III. ASK FOR WISDOM - 1:5-8 IV. RICHES TEMPORARY - 1:9-11 V. TEMPTATION NOT FROM ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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