Verse 14. Is any sick among you? In the previous verse the reference was to affliction in general, and the duty there urged was one that was applicable to all forms of trial. The subject of sickness, however, is so important, since it so often occurs, that a specific direction was desirable. That direction is to call in the aid of others to lead our thoughts, and to aid us in our devotions, because one who is sick is less able to direct his own reflections and to pray for himself than he is in other forms of trial. Nothing is said here respecting the degree of sickness, whether it is that which would be fatal if these means were used or not; but the direction pertains to any kind of illness.

Let him call for the elders of the church. Gr., presbyters. See Barnes on "Ac 15:2"; and also see Barnes on "Ac 11:30".

It cannot be supposed that this refers to the apostles, for it could not be that they would be always accessible; besides, instructions like this were designed to have a permanent character, and to be applicable to the church at all times and in all places. The reference, therefore, is doubtless to the ordinary religious teachers of the congregation; the officers of the church intrusted with its spiritual interests. The spirit of the command would embrace those who are pastors, and any others to whom the spiritual interests of the congregation are confided -- ruling elders, deacons, etc. If the allusion is to the ordinary officers of the church, it is evident that the cure to be hoped for (Jas 5:15) was not miraculous, but was that to be expected in the use of appropriate means accompanied by prayer. It may be added, as worthy of note, that the apostle says they should "call" for the elders of the church; that is, they should send for them. They should not wait for them to hear of their sickness, as they might happen to, but they should cause them to be informed of it, and give them an opportunity of visiting them and praying with them. Nothing is more common than for persons -- even members of the church -- to be sick a long time, and to presume that their pastor must know all about it; and then they wonder that he does not come to see them, and think hard of him because he does not. A pastor cannot be supposed to know everything; nor can it be presumed that he knows when persons are sick, any more than he can know anything else, unless he is apprized of it; and many hard thoughts, and many suspicions of neglect would be avoided, if, when persons are sick, they would in some way inform their pastor of it. It should always be presumed of a minister of the gospel that he is ready to visit the sick. But how can he go unless he is in some way apprized of the illness of those who need his counsel and his prayers? The sick send for their family physician; why should they presume that their pastor will know of their illness any more than that their physician will?

And let them pray over him. With him, and for him. A man who is sick is often little capable of praying himself; and it is a privilege to have some one to lead his thoughts in devotion. Besides, the prayer of a good man may be of avail in restoring him to health, Jas 5:15. Prayer is always one important means of obtaining the Divine favour, and there is no place where it is more appropriate than by the bedside of sickness. That relief from pain may be granted; that the mind may be calm and submissive; that the medicines employed may be blessed to a restoration to health; that past sins may be forgiven; that he who is sick may be sanctified by his trials; that he may be restored to health, or prepared for his "last change" -- all these are subjects of prayer which we feel to be appropriate in such a case, and every sick man should avail himself of the aid of those who "have an interest at the throne of grace," that they may be obtained.

Anointing him with oil. Oil, or unguents of various kinds, were much used among the ancients, both in health and in sickness. The oil which was commonly employed was olive oil. See Barnes on "Isa 1:6"; and also see Barnes on "Lu 10:34".

The custom of anointing the sick with oil still prevails in the East, for it is believed to have medicinal or healing properties. Niebuhr (Beschrieb. von Arabien, s.131) says, "The southern Arabians believe that to anoint with oil strengthens the body, and secures it against the oppressive heat of the sun, as they go nearly naked. They believe that the oil closes the pores of the skin, and thus prevents the effect of the excessive heat by which the body is so much weakened; perhaps also they regard it as contributing to beauty, by giving the skin a glossy appearance. I myself frequently have observed that the sailors in the ships from Dsjidda and Loheia, as well as the common Arabs in Tehama, anointed their bodies with oil, in order to guard themselves against the heat. The Jews in Mocha assured Mr. Forskal, that the Mohammoedans as well as the Jews, in Sana, when they were sick, were accustomed to anoint the body with oil." Rosenmuller, Morgenland, in loc.

In the name of the Lord. By the authority or direction of the Lord; or as an act in accordance with his will, and that will meet with his approbation. When we do anything that tends to promote virtue, to alleviate misery, to instruct ignorance, to save life, or to prepare others for heaven, it is right to feel that we are doing it in the name of the Lord. Compare for such uses of the phrase "in the name of the Lord," and "in my name," Mt 10:22; Mt 18:6,20; Mt 19:29; Mt 24:9; Mr 9:41; Mr 13:13; Lu 21:12,17; Re 2:3; Col 3:17. There is no reason to think that the phrase is used here to denote any peculiar religious rite or "sacrament." It was to be done in the name of the Lord, as any other good deed is.

{a} "any sick among you" Mr 16:18