By Mark W. Christy, PhD
Among evangelicals, many continue to debate the continuation of sign gifts (e.g., gifts of working miracles, speaking in tongues, prophecy, and healing). Within this discussion, the apostle James offers some words which seemingly suggest that at least the gift of healing should still be active in the church (at least in some way):
“Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much” (James 5:14-16).
Among scholars, the prevailing view is that James is indeed speaking of those who are physically sick even thought the Greek word translated as “sick” in these verses can mean spiritually sick. In support of the understanding that James is discussing the physically sick, they observe that the New Testament (NT) uses a clarifying qualifier (cf. 1 Cor 8:7; Rom 14:1-2) or by context when the meaning is spiritual weakness. Their interpretation is further supported by the gospel’s exclusive use of this term to refer to physical sickness (cf. Matt 10:8; 25:36, 39; Mark 6:56; Luke 4:40; John 4:46; 5:3, 7; 6:2; 11:1-3, 6). From the context within James 5:14-16, these scholars point out that the Greek words translated as “make well” (lit. save) and “heal” are both commonly used in the NT to connote physical healing. Added to this, the Greek words translated as “anointing…with oil” is employed only once in the NT, and there it refers to physical healing (Mark 6:13).
The exacting understanding of what the anointing practice entails is the subject of much contention among scholars with some supporting a practical understanding and others a religious application. In the ancient world, oil was often used as a skin ointment (cf. Luke 10:34). Envisioning this, some scholars argue that NT pastors (like those mentioned in James) employed the anointing with oil as a physical expression of God’s healing work within the person. Jesus Himself was known to do similar things when doing works of healing. Among these scholars supporting the religious interpretation of the anointing practice, they look to the Early Church, which commonly practiced what was known as Euchelaion where prayers and oil were employed to minister to the sick. This religious practice essentially encouraged the faithful much in the same way as taking communion in that both contained physical aspects along with spiritual significance to one’s inner person. Besides making this comparison, supporters of the religious view frequently look to the Old Testament and the NT where oil was often used to anoint persons and things that were to be used for service unto God (Ex 28:41; Ps 45:7; Is 61:1; Luke 4:18; Acts 4:27; 10:38; 2 Cor 1:21; Heb 1:9).
Between these views, it would seem that James is discussing a physical act (in the anointing with oil) that has a symbolic meaning as this is the most biblically attested interpretation based on the aforementioned discussion. For one thing, even in ancient times, the anointing practice was not thought of as a cure-all for any ailment, and certainly James is envisioning a sort of cure-all. Second, it makes no sense to go to the elders if the purpose of anointing is purely physical.
After this careful examination of the prevailing view that James is referring to physical sickness, another alternative to this metanarrative must be considered. A few scholars prefer interpret the Greek word translated as sick as spiritual weakness related to spiritual struggles. They observe that this usage is the most common among the epistles (Rom. 4:19; 8:3; 14:1–2; 1 Cor. 8:11–12; 2 Cor. 11:21, 29; 12:10; 13:3–4, 9). If one considers that James wrote this epistle to persecuted Jews fleeing Palestine (cf. 1:1; Acts 81-4) and the theme of suffering pervades James 5, it makes sense that James is addressing believers who have become weak from suffering. Those who support this interpretation argue that the spiritually mature elders take up their assigned roles by encouraging these struggling believers and empowering them by making appeals to God in prayer on their behalf. For them, the anointing with oil can not be ceremonial because the NT never uses the root of the Greek word for anointing in this manner. While the practice may have indeed included the physical act of applying oil, its significance was purely metaphorical as it pointed to the encouraging efforts of the elders.