Wednesday, August 28, 2019

The use of καμνω in James 5:14-15 and the Physical and Spiritual Importance of "Priesthood Blessings"



Is anyone ill among you? He should call on the elders of the church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick and the Lord will raise him, and if he has committed sins, he will be forgiven. (Jas 5:14-15 | Thomas A. Wayment’s Translation)

While reading this text today, I encountered something interesting. The “ill” in verse 14 is ασθενεω, which can refer to both physically, as well as spiritually ill individuals. In verse 15, however, James uses a different term. He uses καμνω, which often refers to those who are spiritually sick or sick as a result of being sinful, not simply being physically ill merely, and as linguists would agree, a change in word denotes a change in meaning. Consider the following instances of καμνω having such a meaning in the Greek pseudepigrapha and early Christian literature:

For my soul within me is weary (καμνω). (Sibylline Oracle 3:3)

Idols of dead (καμνω) gods of wood and stone. (Sibylline Oracle 3:588)

Will not escape ignoble fate, but will succumb (καμνω). A foreign dust will hide his corpse. (Sibylline Oracle 5:44)

And then, O you rich with the wealth of cities, you will be rich with distress (καμνω). (Sibylline Oracle 5:98)

Demons without life, images of the worn-out dead (καμνω). (Sibylline Oracle 8:47)

Now let me rest a little and put aside the charming song from my heart; for weary (καμνω) is my heart. (Sibylline Oracle 12:297-98)

And my father always rejoiced in my generosity. Because if someone was sick (καμνω), I offered through the priest all first-fruits to the Lord; then to my father, then to me. (Testament of Issachar 3:6)

Then there are the following attendant on these: helping widows, looking after orphans and the needy, rescuing the servants of God from necessities, the being hospitable — for in hospitality gooddoing finds a field — never opposing any one, the being quiet, having fewer needs than all men, reverencing the aged, practicing righteousness, watching the brotherhood, bearing insolence, being long-suffering, encouraging those who are sick (καμνω) in soul, not casting those who have fallen into sin from the faith, but turning them back and restoring them to peace of mind, admonishing sinners, not oppressing debtors and the needy, and if there are any other actions like these. (Hermas Mandate 8 1:10)

The only other instance of καμνω in the New Testament denotes, not physical sickness, per se, but spiritual/mental distress or physical fatigue:

For consider him that endured such contradiction of sinners against himself; lest ye be wearied (καμνω) and faint in your minds. (Heb 12:3)


This adds additional significance to κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ ("if he have committed sins, they shall be forgiven him" [KJV]), tying this action by the elders of the Church to those who are not (physically) sick merely but sick spiritually too, and how they can be both physically and spiritually healed as a result of this “priesthood blessing” if you will. 

That eschatological, not merely physical/temporal salvation, of the sick person is in view here can be seen in the following comment from New Testament scholar Luke Timothy Johnson:

will save the sick person: James uses the attributive participle of the verb kamnein, which when intransitive means “to be weary/fatigued” (see Heb 12:3) or ill,” either with respect to specific symptoms (Plato, Gorgias 478A; Lucian, Toxaris 60; 4 Macc 7:13) or simply in general; thus “the sick” (hoi kamnontes), in Herodotus, Persian War 1:197; Plato, Rep. 407C). The verb sōzein has in this context its familiar ambiguity. At the most literal level, it means that the sick person will be healed. But in NT literature, especially when combined with “faith,” it tends to mean “saved” in a religious sense. Indeed James’ language here (“faith saves”) is unmistakably part of early Christian argot, especially in connection with stories of physical healing. The phrase “your faith has saved you” (hē pistis sou sesōken se) is found in both Mark (5:34; 10:52) and Matt 9:22 in connection with Jesus’ healing. In Luke, the expression is used even more frequently (Luke 7:50; 8:48; 17:19; 18:42), and in Acts, Luke explicitly connects “faith” to the power worked by “the name of the Lord” in healing (Acts 3:16; 4:9-10; 14:9), as well as t the joining of the Christian community (Acts 15:9, 11; 16:31). This is now the third time that James uses the language of “saving”: in 1:1 he spoke of “the implanted word that is able to save your souls/lives”; in 2:14 he declared that faith without deeds could not “save”; now the two notions are joined: the prayer of the community is certainly a “deed of faith,” and it is also “the name of the Lord” that has the power to save the life/soul of the sick person. (Luke Timothy Johnson, The Letter of James: A New Translation with Introduction and Commentary [AB 37A; New Haven: Yale University Press, 1995], 332-33)


As one Protestant commentator wrote about the relationship in the ancient world between sins and physical ailments which is rather apropos:

The Jewish belief on this subject may be illustrated by the following: in Test. Of the Twelve Patriarchs, Simeon, ii. 11 ff., because Simeon continued wrathful against Reuben, he says, “But the Lord restrained me, and withheld from me the power of my hands; for my right hand was half withered for seven days”; in Gad. v. 9 ff. the patriarch confesses that owing to his hatred against Joseph God brought upon him a disease of the liver, “and had not the prayers of Jacob my father succoured me, it had already failed but my spirit had departed”. That sin brings disease was, likewise, in the later Jewish literature, and article of faith, indeed here one finds specified what are the particular sicknesses that particular sins bring in their train. According to Rabbinical teaching there are four signs by means of which it is possible to recognise the sin of which a man has been guilty: dropsy is the sign that the sin of fornication has been committed, jaundice that of unquenchable hatred, poverty and humiliation that of pride, liver complaint (?) (אסכרה) that of back-biting. In Shabbath, 55, a, it says: “No death without sin, no chastisement without evil-doing,” and in Nedarim, 41 a it says: “No recovery without forgiveness”. Leprosy may be due to one of eleven sins, but most probably to that of an evil tongue. (W.E. Oesterley, “The General Epistle of James” in W. Robertson Nicoll, ed. The Expositor’s Greek Testament, volume 4 [Grand Rapids, Mich.: Eerdmans, 1970], 475)

This adds further biblical support for the Latter-day Saint practise of "priesthood blessings," as well as highlighting their spiritual, not physical merely, importance.