James 5:14 · Bible study
James 5:14 Commentary: Anointing, Prayer, and Healing
Greek · 10 what the commentators say
Meaning in one sentence
James 5:14 calls the sick to seek elders for prayer and anointing with oil. This study examines the meaning and application of this practice.
Research Summary
- Meaning: The sick believer should summon church elders for prayer and anointing with oil, trusting in the Lord's healing.
- Key words: ἀσθενεῖ (asthenei), physically sick; ἀλείψαντες (aleipsantes), aorist participle for anointing with oil; πρεσβυτέρους (presbuterous), church elders.
- Main debate: Is the anointing a temporary miraculous sign or a continuing practice for the church?
- Theological theme: The intersection of prayer, community, physical healing, and divine sovereignty.
- Best use: Encouraging the sick to involve spiritual leaders, and the church to pray with faith and compassion.
Translation Comparison
BSB Berean Standard Bible 2020
Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord.
WEB World English Bible 2000
Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord;
KJV King James Version 1769
Is any sick among you? 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:
ASV American Standard Version 1901
Is any 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:
YLT Young's Literal Translation 1898
is any infirm among you? let him call for the elders of the assembly, and let them pray over him, having anointed him with oil, in the name of the Lord,
Darby Darby Bible 1890
Is any sick among you? let him call to [him] the elders of the assembly, and let them pray over him, anointing him with oil in the name of [the] Lord;
Douay-Rheims Douay-Rheims Bible 1899
Is any man sick among you? Let him bring in the priests of the church and let them pray over him, anointing him with oil in the name of the Lord.
Translations in other languages (10 available)
¿ Está alguno enfermo entre vosotros? llame á los ancianos de la iglesia, y oren por él, ungiéndole|strong="G0218, G0846" con aceite en el nombre del Señor.
Alguém entre vós está doente? Chame os anciãos da igreja, e orem sobre ele, ungindo-o com azeite no nome do Senhor.
Quelqu’ un parmi vous est-il malade? Qu’ il appelle les anciens de l’ Église, et que les anciens prient pour lui, en l’oignant d’ huile au nom du Seigneur;
ist jemand krank, der rufe zu sich die Ältesten von der Gemeinde, daß sie über ihm beten und salben ihn mit Öl in dem Namen des HERRN.
Is iemand krank onder u? Dat hij tot zich roepe de ouderlingen der Gemeente, en dat zij over hem bidden, hem zalvende met olie in den Naam des Heeren.
C’è qualcuno fra voi infermo? Chiami gli anziani della chiesa, e preghino essi su lui, ungendolo d’olio nel nome del Signore;
Choruje kto między wami, niechże zawoła starszych zborowych, a niech się modlą za nim, pomazując go olejkiem w imieniu Pańskiem;
Болен ли кто из вас, пусть призовет пресвитеров Церкви, и пусть помолятся над ним, помазав его елеем во имя Господне.
你們 中間 有 病了的呢，他就該請 教會 的長老來； 他們可以奉 主 的名 用油 抹 他，為 他 禱告。
Is anyone among you ill? let him send for the rulers of the church; and let them say prayers over him, putting oil on him in the name of the Lord.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · James 5:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The supplied commentators largely agree that James instructs the sick to summon church elders for prayer and anointing with oil, but they diverge on the nature and duration of the practice. Clarke sees the oil as medicinal, not miraculous; his argument draws on the common use of oil in Judea for healing wounds and fever. Barnes and the Cambridge Bible likewise note that oil was a common remedy, and they associate the practice with the ordinary spiritual care of elders rather than a miraculous gift. Calvin and Gill view the anointing as a temporary miraculous sign tied to the early church's gift of healing, now ceased. Wesley leaves the door open, suggesting the practice remained for a time but was lost through unbelief. All agree that prayer is essential, 'the prayer of faith will heal the sick' (v.15), and that the Lord ultimately raises up the sick. The role of the elders underscores the corporate nature of healing ministry.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Temporary miraculous sign: Calvin, Gill, and Jamieson-Fausset-Brown argue that the gift of healing was temporary, so the rite should not be perpetuated. They point to Mark 6:13 and the cessation of other apostolic signs.
- Continuing ordinance: Wesley and some Anglican commentators suggest the practice was designed to remain, though it was later lost through unbelief. They emphasize the pastoral instruction of James as normative.
- Medicinal use with prayer: Clarke and the Cambridge Bible stress that oil was common medicine; the passage endorses using ordinary means while relying on God through prayer, not extraordinary gifts.
What is clear: All Christians agree that the passage calls the sick to seek prayer from church leaders, and that healing—whether physical or spiritual—ultimately comes from the Lord in response to faith.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the anointing | Oil was used in the ancient world as a common healing remedy, and here it accompanies prayer for the sick. | Some (Clarke, Barnes) see the oil as primarily medicinal; others (Calvin, Gill) view it as a miraculous sign now ceased; still others (Wesley) see it as a continuing but perhaps diminished practice. |
| Role of the elders | The elders function as spiritual leaders and representatives of the church, called to pray for the sick. | Roman Catholic tradition interprets 'elders' as priests and uses this verse to support the sacrament of extreme unction. Protestant interpreters generally see them as congregational elders or pastors. |
| Cessation of miraculous gifts | The early church certainly experienced miraculous healings, including through anointing with oil (Mark 6:13). | Calvin and others argue that the gift of healing was temporary, thus the sign of anointing should not be perpetuated as normative. Continuationists (many Pentecostal/Charismatic) believe the gift remains and may be practiced today. Other traditions hold an intermediate position, using oil but not claiming miraculous results. |
| Connection between sickness and sin | Verse 15 indicates that if the sick person has committed sins, they will be forgiven, showing an acknowledged link. | Some (e.g., certain Reformed views) see sickness as often caused by unconfessed sin; others warn against a direct causal assumption (cf. John 9:3). The passage does not say all sickness is from sin, but leaves room for pastoral discernment. |
Historical & Cultural Context
In the first-century Mediterranean world, olive oil was a standard treatment for wounds, bruises, and fevers. The parable of the Good Samaritan (Luke 10:34) shows oil poured on wounds as first aid. Both Jewish and Roman medical writers prescribed oil for a wide range of ailments. James writes to a Jewish-Christian audience familiar with these practices; his instruction to anoint the sick with oil does not introduce something foreign, but rather sanctifies a common remedy by linking it with prayer and the name of the Lord.
The 'elders of the church' (presbuteroi) were the recognized spiritual leaders in each local assembly. In Jewish synagogues, elders led the community; the early church adopted this office (Acts 14:23). By directing the sick to call for the elders, James integrates physical illness into the congregation's pastoral care. This is not a private or purely medical matter, it involves the whole community, represented by its leaders.
The ‘name of the Lord’ (likely Jesus, compare Acts 3:6, 4:10) gives the action its authority and power. The elders act as representatives of Christ, not as independent healers. The practice echoes Jesus' sending of the Twelve, who 'anointed with oil many who were sick and healed them' (Mark 6:13). For James, the combination of prayer, anointing, and the Lord's name forms a concrete, church-based response to illness.
Textual Notes
The supplied sources note no significant textual variants for James 5:14. The verse is well-attested across manuscript families, with only minor differences in word order or inclusion of articles that do not affect the meaning (e.g., the presence or absence of 'the' before 'Lord'). The reading is stable.
Reception History
In the early church, James 5:14 was understood within the context of ongoing charismatic gifts, anointing with oil was practiced as a means of healing (Irenaeus, Origen). By the Middle Ages, the Western church developed this into the sacrament of extreme unction, administered to the dying for spiritual healing. The Reformers (Luther, Calvin) challenged this development, arguing that James’s anointing was for physical healing and had ceased along with the apostolic gift of healing. In many Protestant traditions today, anointing with oil is either discontinued or reinterpreted as a symbolic act that accompanies prayer for the sick. Eastern Orthodox practice retains a form of 'holy unction' for the sick. Across traditions, the verse has been a touchstone for debates about the duration of miraculous gifts and the proper care of the ill.
Preaching This Verse
Three-point outline
- The Action of the Sick: Summoning the Elders. The sick person takes the initiative, calling the church's leaders rather than waiting passively. This requires humility and trust.
- The Ministry of the Elders: Prayer and Anointing. The elders pray over the sick and anoint with oil, using both spiritual and physical means. The anointing is done 'in the name of the Lord', linking the action to Christ's authority.
- The Promise of the Lord: Healing and Forgiveness. The outcome belongs to God: 'the Lord will raise him up' (v.15). Physical healing and forgiveness of sins are connected, though not identical.
Five-point outline
- The Context: Sickness in the Christian Community. James acknowledges that believers become ill. Sickness is not necessarily a sign of sin (though unconfessed sin may be involved).
- The Command: Call for the Elders. The sick are told to summon the elders, not to wait for them to come. This places responsibility on the individual and opens the door for pastoral care.
- The Means: Prayer and Anointing with Oil. Prayer is the primary activity; anointing with oil accompanies it as a tangible action. Commentators debate whether the oil serves as medicine, a symbol of the Holy Spirit, or a conduit for miraculous healing.
- The Faith: The Prayer of Faith. The elders are to pray in faith, trusting God's will. The 'prayer of faith' is not a formula but a confident dependence on the Lord.
- The Outcome: The Lord Raises Up. Healing is God's work, not the elders' technique. Even if physical healing does not occur, the Lord's raising up includes spiritual strength and peace.
Illustration hooks
- A medical mission in a resource-limited area where olive oil is used both as a practical treatment and as a symbol of prayer for healing, bridging the physical and spiritual.
- The experience of a church that holds regular services of prayer for the sick, where the elders anoint with oil and the congregation supports those who are ill.
- The courage it takes for a person to admit they are sick and ask specifically for prayer, especially when they fear the illness might be a judgment or a test.
Questions your congregation is asking
- Should we still anoint with oil today? Some traditions practice this regularly; others see it as a temporary gift. What does that mean for our church?
- Is it always God's will to heal if we have enough faith? The text promises healing, but we all know believers who were not physically healed. How do we hold those two realities together?
- What if the person is not healed? Does that mean the elders prayed with insufficient faith, or that God had a different purpose? How do we care for the person if the illness continues?
Leading a Discussion
This passage brings together prayer, community, physical illness, and the sovereignty of God. It invites us to consider how we support one another when sickness comes. The practice of anointing with oil may be unfamiliar or contested, but the central call to pray for the sick and involve the church's leaders remains clear.
Discussion questions
- Observation: Who is instructed to take the first step in this verse? Why might that be important?
- Observation: What two actions are the elders to perform over the sick person?
- Interpretation: How do the commentators describe the purpose of the oil? Why do they disagree?
- Interpretation: What does it mean to anoint 'in the name of the Lord'? How does that change the meaning of the action?
- Application: How can your church better support those who are sick, whether or not you use oil?
- Application: If a sick person asks for prayer but is not healed, how can the community continue to show love and faith?
- Application: What would it look like for you to 'call for the elders' the next time you or a family member faces serious illness?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Kings 17:21 | He stretched himself on the child three times, and cried to Yahweh and said, “Yahweh my God, please let this child’s soul come into him again.” |
| II Kings 4:33 | He went in therefore, and shut the door on them both, and prayed to Yahweh. |
| II Kings 5:11 | But Naaman was angry, and went away and said, “Behold, I thought, ‘He will surely come out to me, and stand, and call on the name of Yahweh his God, and wave his hand over the place, and heal the leper.’ |
| Mark 6:13 | They cast out many demons, and anointed many with oil who were sick and healed them. |
| Mark 16:18 | they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover.” |
| Acts 9:40 | Peter sent them all out, and knelt down and prayed. Turning to the body, he said, “Tabitha, get up!” She opened her eyes, and when she saw Peter, she sat up. |
| Acts 14:23 | When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord on whom they had believed. |
| Acts 15:4 | When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported everything that God had done with them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that the anointing with oil here is a natural remedy, not a miracle or the Roman Catholic extreme unction. Oil was widely used in the East for healing, and the prayer of faith, not the oil itself, is what restores the sick person.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the instruction is practical, not miraculous: the sick should send for their church's elders as they would for a physician, rather than assuming the pastor will somehow know. He interprets the anointing with oil as a common Eastern medicinal practice, not a religious rite or sacrament, done in the Lord's name like any other good deed.
Calvin's Commentaries Reformed 1564
Calvin argues that the anointing with oil in James was a temporary sign tied to the gift of healing, which has since ceased. He strongly rejects the Catholic claim
Geneva Bible Notes Reformed 1599
Is any sicke among you? Let him call for the Elders of the Church, and let them pray for him, and anoynt him with oyle in the Name of the Lord.
Gill's Exposition of the Bible Baptist 1748
Gill interprets the anointing with oil either as ordinary Eastern
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that James describes anointing with oil as a miraculous healing practice, not the Roman Catholic extreme unction. Since the gift of healing has ceased, using oil today would be empty superstition. Even Cardinal Cajetan admitted James cannot refer to extreme unction, which aims to heal the soul rather than the body.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that the epistle shifts rapidly between subjects because it is drawing to a close, so the writer moves quickly from one matter to another. This explains why the warning against swearing appears alongside instructions on prayer, confession, and restoring the erring.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues that anointing the sick with oil was intended as a permanent, miraculous remedy in the church, not a temporary gift. He insists it was the church's whole medical practice until unbelief caused its loss. He rejects the Catholic practice of extreme unction as something entirely different.