Tiago 5:14

Times of spiritual weakness or physical sickness are usually occasions in which it is especially difficult to be patient (e.g., Job).

Anointing with oil was the equivalent in James’ day of applying medication (cf. 1 Timothy 5:23).

". . . oil among the ancients was highly valued for its therapeutic qualities (Isaiah 1:16; Luke 10:34)." [Note: Merrill F. Unger, "Divine Healing," Bibliotheca Sacra 128:511 (July-September 1971):236. Cf. Adamson, p. 197. See also Mayor, pp. 170-71, for extrabiblical references.]

The oil provided more refreshment and soothing comfort than it did real relief for serious ailments, but people drank it as well as rubbing it on themselves as a medication. The term translated "anointing him with oil" in Greek refers to medicinal anointing, not religious ceremonial anointing. [Note: Robertson, 6:64-65.] James used aleiphein ("rub") here rather than chriein ("anoint"). The former word is the "mundane and profane" referring to all kinds of rubbing whereas the latter is the "sacred and religious" word used to describe religious ceremonies. [Note: R. C. Trench, Synonyms of the New Testament, p. 129. See also Burdick, p. 204.]

James instructed that in times of weakness, spiritual or physical, Christians should ask their church elders to visit them, to pray for them, and to minister to them in Jesus’ name (i.e., as His servants). [Note: See John Wilkinson, "Healing in the Epistle of James," Scottish Journal of Theology 24 (1971):338-40.]

"Prayer is the more significant of the two ministries performed by the elders. ’Pray’ is the main verb, while ’anoint’ is a participle. Moreover, the overall emphasis of the paragraph is on prayer. So the anointing is a secondary action." [Note: Burdick, p. 204.]

The fact that the weary person was to summon the elders gives a clue that this person’s sickness connects with some spiritual condition. This proves to be the case in James 5:15. Today a skilled physician normally provides the medical attention. The elders need to deal with the spiritual factors affecting the sick person, if any, since they have a responsibility for the spiritual welfare of the flock (Hebrews 13:17). In this context James had a sickness with spiritual roots in view. Really all sickness is traceable to the Fall.

It is interesting that James did not tell his readers to call for someone with the gift of healing. Evidently such people were rare even in the very early history of the church when James wrote.

Probably this treatment reminded the sick person of the power of the Holy Spirit that anointing with oil symbolized in the Old Testament. [Note: Fanning, p. 433. Cf. Gary S. Shogren, "Will God Heal Us-A Re-examination of James 5:14-16a," Evangelical Quarterly 61 (1989):99-108.]

"Aleiphein . . . may have been chosen over chriein because of standard usage yet still with the intention of conveying the thought that the anointing of oil was symbolic." [Note: Martin, p. 209.]

This verse is the basis for the Roman Catholic doctrine of extreme unction (i.e., anointing someone with oil at death to gain merit with God for so doing). [Note: For refutation of this view, see Adamson, pp. 204-5.] This practice began in the eighth century. [Note: Blue, p. 834.]