Healing From the Greek: What James 5 Really Says About the Sick in the Original Words

James 5:13

KJV

Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

RIV

Is there anyone[896] in your midst[897] who is going through an extremely difficult time that is producing a lot of heartache and grief[898]? I urge that person to personally draw near to God, to pour his heart out to Him, and to be willing to give up anything and to do anything God requires for his situation to be changed.[899] Is there anyone[900] among you so excited about something that he feels as if he is about to burst with joy[901]? If that person is so overjoyed that he can no longer restrain the joy he feels, let him go ahead and “cut loose” to sing the song exploding in his heart.[902]

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 be[921] — 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.

Footnotes

• [896] The word “anyone” is a translation of τις (tis), which means anyone. It is gender-neutral and here, it presents an open invitation to any person who is in Christ.

• [897] The words “in your midst” are a translation of ἐν ὑμῖν (en humin) and it means in, as in among you or in the midst of you. After James has so thoroughly addressed the issue of enduring hardships, he then asks his readers to look in their own midst to see if anyone among them fits in this category of enduring hardships and therefore needs encouragement, prayer, and support. This entirely agrees with the principle found in Galatians 6:2, which says, “Bear ye one another’s burdens, and so fulfil the law of Christ.” The word “burdens” in that verse is a translation of a form of the word βάρος (baros), which refers to a weight that is heavy or crushing. That word βάρος (baros) describes such a crushing weight that Paul used this same word in Second Corinthians 1:8 when he wrote about the terrible problems he and his traveling companions underwent in Asia. Paul wrote that these difficulties were of such a stressful nature that he and his companions literally felt as if they were “pressed out of measure.” This word βάρος (baros) refers to a load so heavy that it causes a person to feel that he is burdened or weighed down. Paul made the point in Galatians 6:2 that when a fellow believer is under a crushing weight, or when he is under so much pressure that he feels like he’ll break if someone doesn’t get under that load and help him carry it, it is our Christian responsibility to help bear his burden “...and so fulfil the law of Christ.” For this reason, James implored his early readers to look within their own ranks to see if anyone among them needed that kind of support. This scripture speaks to us today to look among ourselves to see who is going through adverse, difficult, or troublesome times and needs our help and support.

• [898] The words “an extremely difficult time that is producing a lot of heartache and grief” are an interpretation of κακοπαθέω (kakopatheo), which is related to the word κακοπάθεια (kakopatheia), a compound of κακός (kakos), a word that describes something evil, foul, or vile, and the word πάθος (pathos), a word that describes suffering so deep that it touches the mind and emotions. As a compound, it conveys the multiple ideas of affliction, distress, trouble, and suffering, but also per- serverance. Futhermore, when these words are compounded to form κακοπάθεια (kakopatheia), it is often also interpreted to put up with something foul by means of emotional or mental hardness. It is the development of emotional or mental toughness. When these words are compounded, it means to suffer evil, and it denotes something hurtful or damaging. James’ readers endured various levels of suffering on account of their faith, and to anyone facing such pain, James exhorted, “Let him pray,” which is covered in the next footnote.

• [899] The words “I urge that person to personally draw near to God, to pour his heart out to Him, and to be willing to give up anything and to do anything God requires for his situation to be changed” are an interpretation of a form of προσεύχομαι (proseuchomai), which is a compound of πρός (pros) and εὔχομαι (euchomai). The preposition πρός (pros) means toward and depicts nearness or an upfront or a close, face-to-face position and, therefore, denotes intimate contact. The second part of the word is εὔχομαι (euchomai), which means I pray or I beseech and it is derived from εὐχή (euche), a word that was 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. Such an individual would vow to give something of great value to God in exchange for a favorable answer to prayer. When one sought a positive 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. Indeed, James was calling upon the Church to introspectively look among themselves to see who needed prayer and support, but he also implored each person going through troublesome trials to never forget his own responsibility to draw near and pray — προσεύχομαι (proseuchomai) — face-to-face to God. Thus, while we are to appreciate those who pray for us, we need not depend only on the prayers of others when we’re in the midst of struggles. Each person has a personal responsibility to draw near to God and to offer his life as a sacrifice, expecting God to respond and to act on his behalf. In this verse, James reminds believers that rather than relying only on others to pray, the responsibility of prayer first belongs to the person going through the hard time. Often when one has a problem, he goes to people first instead of to the Lord for help. Although asking others for prayer help is good — and even biblical — James reminds us that we first need to approach God — προσεύχομαι (proseuchomai) — and pray for ourselves.

• [900] The word “anyone” is a translation of τις (tis), which is all-inclusive, gender-neutral, and depicts anyone.

• [901] The words “so excited about something that he feels as if he is about to burst with joy” are an interpretation of a form of εὐθυμέω (euthumeo), which is a compound of the Greek words εὐ (eu) and θυμός (thumos). The prefix εὐ (eu) describes a good feeling and pictures one who is elated, ecstatic, or euphoric. The word θυμός (thumos) conveys the idea of swelling emotions or a strong and growing passion about something. When these two words are joined to form the word εὐθυμέω (euthumeo), it expresses the idea of a person who is just about to explode with joy — or one so excited and overjoyed that he can hardly contain himself. This person is so thrilled or tickled about something that he can no longer restrain what he feels.

• [902] The words “sing the song that is exploding in his heart” are an interpretation of a form of ψάλλω (psallo), which means to pluck, as to pluck the strings of a harp or bow. It means to play, as a musician would play a stringed instrument. By the time of the New Testament, this early Greek word pictured a person who sings a hymn or some other special heartfelt expression of praise with music.

• [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 interpretation 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.

• [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.