the Week of Proper 23 / Ordinary 28
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James 5:15
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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.
No sickness can stand against a faithful prayer. The Lord will then sit 'em tall in the saddle, ready to ride. The Lord is so good that even if that guy has been sinning, all of those sins will be thrown in the brush and forgotten.
And by the prayer of faith the man who is ill will be made well, and he will be lifted up by the Lord, and for any sin which he has done he will have forgiveness.
and the prayer of faith shall heal the sick, and the Lord shall raise him up; and if he be one who has committed sins, it shall be forgiven him.
and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, it will be forgiven him.
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.
And the prayer of faith will restore the sick man, and the Lord will raise him up to health; and if he has committed sins, they shall be forgiven.
And the prayer of Faith shall saue the sicke, and the Lord shall raise him vp: and if hee haue committed sinnes, they shall be forgiuen him.
And the prayer of faith will save those being sick, and the Lord will raise him up. And if he may have committed sin, it will be forgiven him.
and ye prayer of faith shal saue the sicke, and the LORDE shal rayse him vp: and yf he haue comitted synnes, they shalbe forgeuen him.
and the prayer of faith will restore the one who is sick, and the Lord will raise him up; and if he has committed sins, he will be forgiven.
and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him.
and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.
and the prayer of fayth shall save the sicke and the lorde shall rayse him vp: and yf he have committed synnes they shalbe forgeuen him.
and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he has committed sins, it shall be forgiven him.
And the prayer of faith will save the sick, and the Lord will raise him up; and if he hath committed sins, they will be forgiven him.
and the prayer of the faith shall save the distressed one, and the Lord shall raise him up, and if sins he may have committed, they shall be forgiven to him.
And the prayer that is said with faith will make the sick person well; the Lord will heal that person. And if the person has sinned, the sins will be forgiven.
And the prayer of faith will save the one who is sick and the Lord will raise him up—and if he has committed sins, he will be forgiven.
And the prayer offered in faith will restore the one who is sick. The Lord will raise him up. If he has sinned, he will be forgiven.
If you have faith when you pray for sick people, they will get well. The Lord will heal them, and if they have sinned, he will forgive them.
The prayer offered with trust will heal the one who is ill — the Lord will restore his health; and if he has committed sins, he will be forgiven.
And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.
And the prayer of faith shall saue the sicke, and the Lord shall raise him vp: and if he haue committed sinnes, they shalbe forgiuen him.
And the prayer of faith shall heal the sick, and our LORD shall raise him up; and if he has committed sins, they shall be forgiven him.
The prayer of faith will save the sick person, and the Lord will restore him to health; if he has committed sins, he will be forgiven.
and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, it will be forgiven him.
And the prayer offered in faiththe prayer of faith">[fn] will save the person who is sick. The Lord will raise him up,will raise him up">[fn] and if he has committed any sins, he will be forgiven.Isaiah 33:24; Matthew 9:2;">[xr]
And the prayer of faith shall make whole him who was sick, and our Lord shall raise him up; and if he have committed sins, they shall be forgiven him.
and the prayer of faith will heal him who is sick, and our Lord will raise him up; and if sins have been committed by him, they will be forgiven him.
And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.
Such a prayer offered in faith will heal the sick, and the Lord will make you well. And if you have committed any sins, you will be forgiven.
The prayer given in faith will heal the sick man, and the Lord will raise him up. If he has sinned, he will be forgiven.
and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him.
The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven.
And, the prayer of faith, shall save the exhausted one, and the Lord will raise him up, and, if he have committed, sins, it shall be forgiven him.
And the prayer of faith shall save the sick man. And the Lord shall raise him up: and if he be in sins, they shall be forgiven him.
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.
And the prayer of faith will save the one who is sick, and the Lord will raise him up, and if he has committed sins he will be forgiven.
And the prayer of fayth shall saue the sicke, and the Lorde shall raise him vp: and yf he haue committed sinnes, they shalbe forgeuen hym.
If such a prayer is offered in faith, it will heal anyone who is sick. The Lord will heal them. And if they have sinned, he will forgive them.
and the prayer of 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.
This prayer made in faith will heal the sick; the Lord will restore them to health, and the sins they have committed will be forgiven.
and the preier of feith schal saue the sijk man, and the Lord schal make hym liyt; and if he be in synnes, thei schulen be foryouun to hym.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the prayer: James 5:13, James 5:16, James 1:6, Matthew 17:20, Matthew 17:21, Matthew 21:21, Matthew 21:22, Mark 11:22-24, Mark 16:17, Mark 16:18, 1 Corinthians 12:28-30
if he: Isaiah 33:24, Matthew 9:2-6, Mark 2:5-11, John 5:14, 1 Corinthians 11:30-32, 1 John 5:14-16
Reciprocal: Genesis 18:32 - Oh Leviticus 5:10 - it Numbers 12:13 - General Numbers 14:19 - and as thou 1 Samuel 12:19 - Pray for thy 1 Kings 17:20 - he cried 2 Kings 20:5 - I will heal 2 Chronicles 30:18 - prayed 2 Chronicles 30:20 - healed Job 22:30 - pureness Psalms 30:2 - and Psalms 41:4 - heal Psalms 103:3 - healeth Proverbs 25:20 - so Proverbs 29:8 - wise Amos 7:2 - O Lord Matthew 6:5 - when Matthew 7:7 - and it Matthew 25:36 - was sick Mark 1:30 - they tell Mark 5:23 - lay thy hands Mark 6:13 - anointed Mark 9:29 - by prayer Mark 11:24 - What Luke 4:38 - they Luke 5:20 - Man Luke 7:21 - plagues Luke 11:9 - Ask John 9:31 - him John 11:3 - he Romans 10:14 - shall they Romans 12:12 - continuing 1 Corinthians 12:9 - the gifts 1 John 3:4 - committeth 1 John 5:16 - he shall ask
Gill's Notes on the Bible
And the prayer of faith shall save the sick,.... That is, the prayer of the elders, being put up in faith by them, and in which the sick person joins by faith; such a prayer is a means of bringing down from God a blessing on the sick man, and of restoring him to his former health:
and the Lord shall raise him up; from his bed of sickness, on which he is laid, and bring him forth to praise his name, and to fear and glorify him.
And if he have committed sins; not that it is a question whether he has or not, for no man lives without sin, nor the commission of it; but the sense is, if he has been guilty of any sins, which God in particular has taken notice of, and on account of which he has laid his chastising hand upon him, in order to bring him to a sense of them, and to acknowledge them; which is sometimes the case, though not always, at the same time that his bodily health is restored:
they shall be forgiven him; he shall have a discovery, and an application of pardoning grace to him: and indeed the removing the sickness or disease may be called the forgiveness of his sins, which is sometimes the sense of this phrase in Scripture, as in 1 Kings 8:34.
Barnes' Notes on the Bible
And the prayer of faith - The prayer offered in faith, or in the exercise of confidence in God. It is not said that the particular form of the faith exercised shall be that the sick man will certainly recover; but there is to be unwavering confidence in God, a belief that he will do what is best, and a cheerful committing of the cause into his hands. We express our earnest wish, and leave the case with him. The prayer of faith is to accompany the use of means, for all means would be ineffectual without the blessing of God.
Shall save the sick, and the Lord shall raise him up - This must be understood, as such promises are everywhere, with this restriction, that they will be restored to health if it shall be the will of God; if he shall deem it for the best. It cannot be taken in the absolute and unconditional sense, for then, if these means were used, the sick person would always recover, no matter how often he might be sick, and he need never die. The design is to encourage them to the use of these means with a strong hope that it would be effectual. It may fairly be inferred from this statement:
(1)That there would be cases in large numbers where these means would be attended with this happy result; and,
(2)That there was so much encouragement to do it that it would be proper in any case of sickness so make use of these means.
It may be added, that no one can demonstrate that this promise has not been in numerous instances fulfilled. There are instances, not a few, where recovery from sickness seems to be in direct answer to prayer, and no one can prove that it is not so. Compare the case of Hezekiah, in Isaiah 38:1-5.
And if he have committed sins, they shall be forgiven him - Perhaps there may be a particular allusion here to sins which may have brought on the sickness as a punishment. In that case the removal of the disease in answer to prayer would be an evidence that the sin was pardoned. Compare Matthew 9:2. But the promise may be understood in a more general sense as denoting that such sickness would be the means of bringing the sins of the past life to remembrance, especially if the one who was sick had been unfaithful to his Christian vows; and that the sickness in connection with the prayers offered would bring him to true repentance, and would recover him from his wanderings. On backsliding and erring Christians sickness often has this effect; and the subsequent life is so devoted and consistent as to show that the past unfaithfulness of him who has been afflicted is forgiven.
This passage James 5:14-15 is important, not only for the counsel which it gives to the sick, but because it has been employed by the Roman Catholic communion as almost the only portion of the Bible referred to to sustain one of the peculiar rites of their religion - that of “extreme unction” - a “sacrament,” as they suppose, to be administered to those who are dying. It is of importance, therefore, to inquire more particularly into its meaning. There can be but three views taken of the passage:
I. That it refers to a miraculous healing by the apostles, or by other early ministers of religion who were endowed with the power of healing diseases in this manner. This is the interpretation of Doddridge, Macknight, Benson, and others. But to this view the objections seem to me to be insuperable.
(a) Nothing of this kind is said by the apostle, and this is not necessary to be supposed in order to a fair interpretation of the passage.
(b) The reference, as already observed, is clearly not to the apostles, but to the ordinary officers of the church - for such a reference would be naturally understood by the word presbyters; and to suppose that this refers to miracles, would be to suppose that this was a common endowment of the ordinary ministers of religion. But there was no promise of this, and there is no evidence that they possessed it. In regard to the extent of the promise, “they shall lay hands on the sick, and they shall recover,” see the notes at Mark 16:17-18.
(c) If this referred to the power of working miracles, and if the promise was absolute, then death would not have occurred at all among the early disciples. It would have been easy to secure a restoration to health in any instance where a minister of religion was at hand,
II. It is supposed by the Roman Catholics to give sanction to the practice of “extreme unction,” and to prove that this was practiced in the primitive church. But the objections to this are still more obvious.
(a) It was not to be performed at death, or in the immediate prospect of death, but in sickness at any time. There is no hint that it was to be only when the patient was past all hope of recovery, or in view of the fact that he was to die. But “extreme unction,” from its very nature, is to be practiced only where the patient is past all hope of recovery.
(b) It was not with a view to his death, but to his living, that it was to be practiced at all. It was not that he might be prepared to die, but that he might be restored to health - “and the prayer of faith shall save the sick, and the Lord shall raise him up.” But “extreme unction” can be with no such reference, and no such hope. It is only with the expectation that the patient is about to die; and if there were any expectation that he would be raised up even by this ordinance, it could not be administered as “extreme unction.”
(c) The ordinance practiced as “extreme unction” is a rite wholly unauthorized in the Scriptures, unless it be by this passage. There are instances indeed of persons being embalmed after death. It was a fact also that the Saviour said of Mary, when she poured ointment on his body, that she “did it for his burial,” or with reference to his burial, (Notes, Matthew 26:12) but the Saviour did not say that it was with reference to his death or was designed in any way to prepare him to die, nor is there any instance in the Bible in which such a rite is mentioned. The ceremony of extreme unction has its foundation in two things: first, in superstition, in the desire of something that shall operate as a charm, or that shall possess physical efficiency in calming the apprehensions of a troubled conscience, and in preparing the guilty to die; and, second, in the fact that it gives immense power to the priesthood. Nothing is better adapted to impart such power than a prevalent belief that a minister of religion holds in his hands the ability to alleviate the pangs of the dying, and to furnish a sure passport to a world of bliss. There is deep philosophy in that which has led to the belief of this doctrine - for the dying look around for consolation and support, and they grasp at anything which will promise ease to a troubled conscience, and the hope of heaven. The gospel has made arrangements to meet this state of mind in a better way - in the evidence which the guilty may have that by repentance and faith their sins are blotted out through the blood of the cross.
III. The remaining supposition, therefore, and, as it seems to me, the true one, is, that the anointing with oil was, in accordance with a common custom, regarded as medicinal, and that a blessing was to be invoked on this as a means of restoration to health. Besides what has been already said, the following suggestions may be made in addition:
- This was, as we have seen, a common usage in the East, and is to this day.
- This interpretation meets all that is demanded to a fair understanding of what is said by the apostle.
- Everything thus directed is rational and proper.
It is proper to call in the ministers of religion in time of sickness, and to ask their counsels and their prayers. It is proper to make use of the ordinary means of restoration to health. It was proper then, as it is now, to do this “in the name of the Lord;” that is, believing that it is in accordance with his benevolent arrangements, and making use of means which he has appointed. And it was proper then, as it is now, having made use of those means, to implore the divine blessing on them, and to feel that their efficacy depends wholly on him. Thus used, there was ground of hope and of faith in regard to the recovery of the sufferer; and no one can show that in thousands of instances in the apostles” day, and since, the prayer of faith, accompanying the proper use of means, may not have raised up those who were on the borders of the grave, and who but for these means would have died.
Clarke's Notes on the Bible
Verse 15. And the prayer of faith; shall save the sick — That is, God will often make these the means of a sick man's recovery; but there often are cases where faith and prayer are both ineffectual, because God sees it will be prejudicial to the patient's salvation to be restored; and therefore all faith and prayer on such occasions should be exerted on this ground: "If it be most for thy glory, and the eternal good of this man's soul, let him be restored; if otherwise, Lord, pardon, purify him, and take him to thy glory."
The Lord shall raise him up — Not the elders, how faithfully and fervently soever they have prayed.
And if he have committed sins — So as to have occasioned his present malady, they shall be forgiven him; for being the cause of the affliction it is natural to conclude that, if the effect be to cease, the cause must be removed. We find that in the miraculous restoration to health, under the powerful hand of Christ, the sin of the party is generally said to be forgiven, and this also before the miracle was wrought on the body: hence there was a maxim among the Jews, and it seems to be founded in common sense and reason, that God never restores a man miraculously to health till he has pardoned his sins; because it would be incongruous for God to exert his miraculous power in saving a body, the soul of which was in a state of condemnation to eternal death, because of the crimes it had committed against its Maker and Judge. Here then it is GOD that remits the sin, not in reference to the unction, but in reference to the cure of the body, which he is miraculously to effect.
