. . . the physical nature of the
treatment of the sick in James 5.14-15 does not necessarily exclude an
eschatological reading of the passage. First, the context of 5.13-18 is
saturated with eschatological content, including the punishment of the rich
(5.3), the parousia (5.7-8), and the appeals to judgment (5.9, 12). . . .
5.19-20 also discusses the eschaton. If the material in 5.13-18 is not
eschatological, it would be an abrupt departure from the strong eschatological
content in Jas 5, only to have another abrupt shift back to it in 5.19-20.
Second, the exhortation for the suffering person to pray (5.13a) may be
connected to prayer in response to trials in 1.2-5, which has eschatological
connotations. Third, the call for a cheerful person to sing (5.13b) may
be connected to the call to joy in response to the trials in 1.2.
Fourth, rendering σωσςι in 5.15 as eschatological (in addition to
being physical) would be consistent with the other usages of σωζω in James (1.21; 2.14; 4.12; and
especially in 5.20). Johnson points out that while physical healing is clearly
in view in 5.15, σωζω has a ‘familiar ambiguity’ in the
NT; when associated with πιστις
in Luke-Acts (e.g., Lk. 7.50; 17.19; Acts 3.16; 14.9; 15.9; 16.31) it can be
associated with entering the faith community. Hartin likewise proposes ‘further
implication of eschatological salvation’ (Hartin, James, p. 268). Fifth,
the promise that the Lord will raise (ερεγει) the sick person may be on a
‘deeper level’ also refer to the final resurrection in the eschaton. The
association of σωσει and εγερει,
according to Collins, suggests and eschatological reference, especially if the
illness is terminal (Collins, ‘James 5.14-16a’, pp. 86-87). Sixth, the saying
in 5.15a appears to promise a saving and raising as a result of
the prayer. Blair points out that since prayer does not always heal the
sick, this promise would be false unless it refers to the final rescue (Hugh J.
Blair, ‘Spiritual Healing: An Inquiry’, EvQ 30 [1958], pp. 150-51).
Perhaps Johnson is right that these future-tense verbs in James 5.15 have
polyvalence, carrying both physical and eschatological connotations (Johnson, Letter
of James, p. 333).
Whether the sickness and its
resolution in 5.14-15a are eschatological, the treatment of sins in
5.15b-16 points to divine judgment. It is possible that the healing
in 5.16 is associated with the sickness of 5.15a, thus rendering it to be
physical. However, only prayer and sins connect 5.15 to 5.16, not
physical sickness. In any case, the forgiveness in 5.15b and healing in 5.16
are likely spiritual. The divine passive in 5.15b indicates that God forgives
if the sick person has committed sins. The healing in 5.16 is less clear, but
the lack of mention of a need for physical healing of this new referent (αλληλων) suggests that the healing is for
sins and not for physical maladies. While ιαομαι can refer
to physical healing (e.g., Gen. 20.17; 1 Sam. 6.4; Wis. 16.10; Test. Sol.
7.6; Jn. 4.47), when associated with sins and lawlessness it
refers to spiritual healing, namely God’s mercy and forgiveness on the
people (e.g., 2 Chron. 7.14; Ps. 40.5; Isa. 6.10; Jer. 3.22; 1 Pet. 2.24) (Moo
objects that ιαομαι in relation to sin in the LXX
only occurs in a ‘word game’ when sin is likened to a wound. See Moo, Letter
of James, p. 246. However, it is not apparent that all the instances he
cites [Deut. 30.3; Isa. 6.10; 53.5; Jer. 3.22] liken sin to physical maladies.
Besides, language of healing can exist without any references to physical
afflictions, like in 2 Chron. 7.14). Since Jas. 5.16 features ιαθητε
in connecting with sins with no mention of illness, it follows that this healing
is spiritual. In fact, the author’s appeal to Elijah’s prayer (5.17-18)
supports the notion that the sins are being healed in 5.16. After all, if the
author was simply illustrating the power of prayer in general, there are more
dramatic instances of Elijah praying, including his calling down fire at Mount
Carmel or the raising of the widow’s son. However, the drought described in 1
Kings 17-18 was divine punishment for the people’s idolatry. Elijah’s prayer
for sin, therefore, it is a fitting illustration of prayer for healing from
sin. Thus the author is concerned with the hearers being forgiven and
healed from their sin. This forgiveness and healing naturally point to eschatological
favour. (Daniel K. Eng, Eschatological Approval: The Structure and
Unifying Motif of James [New Testament Monographs 45; Sheffield: Sheffield
Phoenix, 2022], 180-82)
