Effective, Fervent Prayer: Biblical Healing from the Original Greek in James 5:14-16

James 5:14

KJV

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.

RIV

Is anyone[903] among you[904] weak, sick, or incapacitated due to illness[905]? Let that person personally call[906] for the ordained leaders of the local assembly[907] to come and passionately petition God on his behalf.[908] Let the leaders hover over him[909] in prayer, anointing[910] the sick person with oil[911] and operating in[912] the stead of Jesus — that is, acting on His behalf and using the authority and reputation of the name[913] of the Lord — the One who has authority in every seen and unseen realm[914] [and that certainly includes authority and mastery over sickness and disease].

James 5:15

KJV

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.

RIV

And the heartfelt prayer[915] of rock-solid, steadfast, unwavering faith[916] will deliver, heal, liberate, and physically save[917] the person weakened from sickness[918] — and as a result, the Lord — the One with supreme authority in every realm, seen and unseen[919] — will raise him up.[920] And if — as the case may be921 — he has carried out[922] behaviors that have missed the mark of what is right and are sinful in nature,[923] he will be forgiven and freed[924] from them.

James 5:16

KJV

Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

RIV

Confess[925] reciprocally to each other[926] areas where you have sinned and missed the mark,[927] and come to the altar of God together to earnestly pray[928] on behalf of and for the betterment[929] of one another[930] so that[931] you may be healed.[932] Oh, how vast,[933] mighty,[934] effective, energizing, and powerful[935] is the concrete and clearly stated petition[936] of a righteous person.[937]

Footnotes

• [903] The word “anyone” is translated from τις (tis), an all-inclusive, gender-neutral word that depicts anyone.

• [904] The words “among you” are translated from ἐν ὑμῖν (en humin), which means among you or in your midst. Now James calls upon the brethren to take an introspective look to see if anyone in their midst is physically ill.

• [905] The words “weak, sick, or incapacitated due to illness” are interpreted from a form of ἀσθενέω (astheneo), a word that generally describes a person who is frail in health or one so physically weak that he is unable to travel. It carries the idea of one who is disabled, faint, feeble, fragile, incapacitated, or simply in such poor health that it would be unthinkable to transport him. This word pictures one who is a shut-in or homebound. Moreover, it can also describe people who are strapped in financial need, which is often the case when one’s body is under physical attack and sick, and it requires a great deal of money to get well. The reason James asks this question is, First-Century believers understood that both physical healing and forgiveness of sin were mutually provided through the atoning death and resurrection of Jesus. And as such, they had a right to ask for the healing that was legally theirs due to Christ’s work on the Cross.

• [906] The words “personally call” are interpreted from a form of προσκαλέω (proskaleo), a compound of the words πρός (pros) and καλέω (kaleo). The preposition πρός (pros) means toward, and the word καλέω (kaleo) means to beckon, to call, or to invite. But when compounded, it means to personally ask, beckon, call, invite, or to personally summon to one’s side. These are not individuals with a minor cold, but those so sick they are unable to travel to church to receive prayer. Thus, James calls upon them to personally beckon the ordained leaders of the local assembly to come to where they are to deliver passionate, healing prayer. According to this verse, since anyone this incapacitated by sickness is unable to travel to church to receive prayer, he is to call for the elders of the church to come to him, and the tense used here indicates it’s an urgent plea requesting that the elders come and pray. (Trump:) James strongly exhorts that if one is sick, it is for his own good that he call for church leaders, and, in turn, church leaders receive a weighty admonition to respond. In both cases, the mood used in the Greek signifies a possibility but not a certainty. In other words, the one needing prayer can choose to call or not call for the leadership. Obviously, those called for can either answer or ignore the invitation to go to the sick one and pray. But if a call for help is made and a response to the call is answered with faith, the results will prove certain. The two verbs expressing the “saving” and “raising up” of the sick are both found in this verse in their future, active, indicative forms. The indicative mood carries the concept of an established state of being and speaks of healing as a manifested reality that is guaranteed to take place.

• [907] The words “the ordained leaders of the local assembly” are interpreted from the plural form of πρεσβύτερος (presbuteros), a word that was used to depict the spiritual representatives of Israel, such as ruling members of local synagogues or teachers of the Law who publicly taught in synagogues. In the New Testament, it denotes officially appointed church leaders.

• [908] The words “to come and passionately petition God on his behalf” are an interpretation of a form of προσεύχομαι (proseuchomai). This is the same word used in James 1:13, where it is used to describe the individual’s responsibility to pray whether or not anyone joins him. Here, however, it portrays the corporate responsibility of spiritual elders and church representatives to mutually pray when a sick person requests that they come to anoint him with oil in the name of the Lord.

• [909] The words “hover over” are translated from ἐπ’ (ep’), a contracted form of ἐπί (epi), which means over or upon, and it denotes the position held by those summoned of hovering over the sick person who is receiving prayer. The use of this word emphatically means this is not long-distance prayer, but plainly depicts those who have physically come and are now so near they are hovering over the person in need.

• [910] The words “having anointed” are interpreted from a form of ἀλείφω (aleipho), a word that refers to the physical anointing of the body with oil.

• [911] The word “oil” is interpreted from a form of ἐλαίῳ (elaio), which denotes olive oil. From the earliest beginnings of the Old Testament to the conclusion of the New Testament and to the present, olive oil has been, and is, a symbol of the presence and power of the Holy Spirit. Although the oil itself has no healing properties, in both the Old and New Testaments, it symbolically depicted the presence of the Holy Spirit and the power of God. The moment the oil is applied in a time of prayer is the moment the sick person is to release his faith for Christ’s healing to manifest in his body. (Trump:) By using the word ἐλαίῳ (elaio), which means with oil, James used an uncommon noun construction termed a “dative of material” to thoroughly emphasize that the oil was merely the substance through which the action of the effective praying flows. God’s power is released in response to: 1) the person calling for the elders; 2) the elders responding with faith; and 3) the power of the name of the Lord. The oil, symbolic of the Holy Spirit, serves as the conduit through which the power is transmitted.

• [912] The words “operating in” are an interpretation of ἐν (en), which denotes the sphere of authority by which this prayer for healing is to be conducted.

• [913] The words “authority and reputation of the name” are interpreted from a form of the word ὄνομα (onoma), which means a name or a reputation. Not only does Jesus have the name that is higher than any other name, and His name is exceptional, good, noble, and superior — but His reputation is also exceptional, good, noble, and superior and is above the reputation of all others. Furthermore, Jesus Christ has a reputation for healing even the most serious cases of sickness, and when one prays in His name, that person prays in the name and reputation of the One who indisputably has the power to heal any sick person.

• [914] The words “Lord — the One who has authority in every realm, seen and unseen” are an interpre- tation of Κύριος (Kurios). Here it denotes the Master and Supreme Lord or the One who has ultimate authority in every realm, seen and unseen, which in this case, includes authority over sickness and disease. See footnote 4 for more on this word.

• [915] The words “heartfelt prayer” are an interpretation of εὐχή (euche). See footnote 899 for more on this word.

• [916] The words “rock-solid, steadfast, unwavering faith” are interpreted from a form of πίστις (pistis), which is the New Testament word for faith. It conveys the idea of constant, dependable, reliable, stable, unchanging, unfailing, and unwavering belief.

• [917] The words “deliver, heal, liberate, protect, and physically save” are an interpretation of a form of the word σῴζω (sodzo). This is the most common word for salvation in the New Testament. It conveys the idea of wholeness in every area of one’s life. It pictures delivering and healing power that results in wholeness. Moreover, this word σῴζω (sodzo) means to deliver from one’s enemies, to keep safe, to protect, and to keep under protection. See footnote 732 for more on this word.

• [918] The words “person weakened from sickness” are an interpretation of a form of κάμνω (kamno), a word that refers to a person who has long suffered from an affliction and is extremely weakened from the effects of this disease. This confirms that the person calling for the ordained leaders of the assembly to come and pray is one who is so sick he is unable to go to them to receive prayer. While every believer may request prayer from church leadership, this verse speaks of a person who due to a prolonged and weakened condition is unable to attend a meeting where the anointing of God is corporately present. Hence, he beckons the leaders of the church to come to where he is to anoint him with oil and pray the prayer of faith over him.

• 919 The words “Lord — the One with supreme authority in every realm, seen and unseen” are an interpretation of Κύριος (Kurios). It denotes the Master and Supreme Lord or the One who has ulti- mate authority in every realm, seen and unseen, which, of course, includes authority over sickness and disease. See footnote 4 for more on this word.

• [920] The words “raise him up” are interpreted from a form of ἐγείρω (egeiro), which indeed means to raise, but it is also the word from which we get the word “resurrection.” Thus, those who have been suffering a long time from the effects of disease will be raised out of their debilitating situation. They were so sick and so close to death at the time they were prayed for that their recovery will appear to be a resurrection.

• [921] The words “if — as the case may be” are interpreted from κἄν (kan), a contracted form of καί (kai) and ἐάν (ean). The word καί (kai) means and, and ἐάν (ean) means if, but gives the sense that it is likely the case. Most sickness is self-inflicted due to poor health-care or bodily management. Here, we find that if the sick person has been sick due to his own failure to take care of his health, he will be forgiven for it.

• [922] The words “carried out” are interpreted from a form of ποιέω (poieo), which means I do. Here it carries the notion of one who is putting his full creativity and efforts into a project or task. The nature of the word ποιέω (poieo) carries intentionality.

• [923] The words “behaviors that have missed the mark of what is right and are sinful in nature” are an interpretation of a form of ἁμαρτία (hamartia), which is primarily translated as the word sin in the New Testament. It pictures one who regularly misses the mark concerning what is right and wrong. Because this missing of the mark may at times be unintentional, it is sometimes translated as the word mistake, but it primarily carries the idea of one who either intentionally or unintentionally does what is wrong and who is thereby guilty of sin. The implication of what James writes is that this person may have brought this sickness on himself as a result of a repeated failure or fault.

• [924] The words “forgiven and freed” are a translation of a form of ἀφίημι (aphiemi), which means to discharge, to forgive, to let go, to release, to set free, or to permanently send away. Psalm 103:12 describes forgiveness when it says, “As far as the east is from the west, so far hath he removed our transgressions from us.” This means once God has dismissed our sins and transgressions from us, He never retrieves them to remind us of past sins because He has completely released us from them. Thus, the word ἀφίημι (aphiemi) means to forgive or to permanently release. Again, it carries the idea of setting free, letting go, discharging, or sending away permanently.

• [925] The word “confess” is interpreted from a form of εξομολογέω (exomologeo), a compound of ἐκ (ek) and ὁμολογέω (homologeo). The preposition ἐκ (ek) means out, and the word ὁμολογέω (homologeo) means to confess. As a compound, it means to acknowledge, to confess, to exclaim, to declare, to divulge, to say out loud, or to blurt out.

• [926] The words “reciprocally to each other” are interpreted from ἀλλήλων (allelon), which denotes reciprocal behavior.

• [927] The words “areas where you have sinned and missed the mark” are interpreted from τὰς ἁμαρτίας (tas hamartias). The word τὰς (tas) is a plural definite article, and the word ἁμαρτίας (hamartias) is the plural form of ἁμαρτία (hamartia), which means sin and pictures a falling short of what is right and expected by God. It means to miss the mark of God’s righteous expectation. Because this missing of the mark may at times be unintentional, it is sometimes translated as the word mistake. But in the New Testament, it primarily carries the idea of one who either intentionally or unintentionally does what is wrong and who is thereby guilty of sin. Because James uses τὰς ἁμαρτίας (tas hamartias), which is plural, it implies a thoughtful confession of multiple failures and sin — or perhaps prolonged sinful activity — that is necessary to find freedom. To experience the wholeness Jesus died to give us, James states that at times, it requires one to begin the process by being honest with God, with ourselves, and with other believers we’re close to and trust.

• [928] The words “come to the altar of God together to earnestly pray” are interpreted from a form of εὔχομαι (euchomai). As observed in footnote 902, the word is εὔχομαι (euchomai), which means I pray or I beseech, and it is derived from εὐχή (euche), a word originally used to depict a person who made some kind of a vow to God because of a desire or need in his or her life. When one sought an affirmative answer to prayer, he would set up a commemorative altar to offer a sacrifice called a votive offering — a term derived from the word “vow.” The altar became a place of exchange where the worshiper offered a sacrifice in exchange for a favorable answer to prayer.

• [929] The words “on behalf of and for the betterment of ” are translated from ὑπὲρ (huper), a preposition that means for or on behalf of, and it here gives the sense of extending benefit help that adds to the betterment of a person or situation.

• [930] The words “one another” are interpreted from ἀλλήλων (allelon), which denote reciprocal actions and behaviors. It implies that all the praying should not be coming from one direction — rather, reciprocal prayer in this context is an exchanging of praying on behalf of and for the betterment of each other.

• [931] The words “so that” are interpreted from ὅπως (hopos), which means so that and implies the goal or purpose of this type of confession. This is not a tell-all session just for the sake of confession, but it is intended to free one from what has held him captive and lead him forward into deliverance and healing.

• [932] The words “healed” is a translation of a form of ἰάομαι (iaomai), a word used commonly in the Gospels to denote a cure or a healing. It mostly denotes healing that comes to pass over a period of time. Although most believers focus on miraculous power that is instantaneous, the word ἰάομαι (iaomai) conveys the idea of healing that comes over a process of time — hence, the reason it is sometimes translated as the word cure.

• [933] The word “vast” is a translation of πολύ (polu), which pictures that which is enormous, huge, multitudinous, or numerous.

• [934] The word “mighty” is a translation of a form of ἰσχύος (ischuos), a word that pictures ability, might and strength. In secular literature of the First Century, it could depict a mighty, strong man with great muscular capabilities, such as a mighty individual who possessed the muscular strength or physical power to defeat any opponent or to prevail over any person or situation. This word pictures a mighty man, like a bodybuilder, whose arms are strapping and bulging with muscles. With just one flex of a muscle, he can release tremendous power. The implication is that when we pray, great power is released into our lives to change a situation. This word is used in various ways in the New Testament to picture God as being able, mighty, muscular, and possessing all the might and ability needed to overcome any foe or to accomplish any action that’s needed. This word is used in Ephesians 1:19 to describe the mighty power God exerted when He raised Christ from the dead — thus indicating the mighty muscular power of God that was required to raise Christ from the dead and to then seat Him at His right hand above all principalities and powers. Now James uses this word to state that when a believer prays in faith, the results are mighty.

• [935] The words “effective, energizing, and powerful” are interpreted from a form of ἐνεργέω (energeo), which is where we derive the English word “energetic” or “energy.” The Greek word denotes an energy or power that is active, alive, empowering, engaged, energetic, and operative. The word ἐνεργέω (energeo) pictures a force that has the ability to accomplish a task or to completely change a situation. One notes that it means to energize, working in a situation to bring it from one stage to the next, like an electrical current energizing a wire, bringing power into the filaments of a shining light bulb.

• [936] The words “the concrete and clearly stated petition” are an interpretation of δέησις (deesis), a word that appears in various forms more than 40 times and is the second most common word for “prayer” in the New Testament. This word δέησις (deesis) is derived from the word δέομαι (deomai), which describes a need or a want. It is the picture of a person with some kind of urgent need or desire in his or her personal life. The word δέησις (deesis) in this verse has to do with essential needs that must be met in order for a person to continue in his or her existence. It is a specific, well-stated petition for God to meet a specific need that the praying person is facing. The fact that this word δέησις (deesis) is used here tells us that God wants His people to be specific when we pray. Thus, we find that if we want specific results, we must make specific requests. And James says that when we pray in this manner, our prayers are effective and mighty.

• [937] The words “righteous person” are an interpretation of a form of δίκαιος (dikaios), which is the New Testament word for one who is righteous in the sight of God. It does not denote one who has earned a state of righteousness, but one who has been freely justified and made right due to the shed blood of Christ applied to his life. This person has been declared approved, just, right, or righteous.