Prayer-James_5_13

James 5:13 – Prayer

The Prayer of Faith

¹³ Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. ¹⁴ Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. ¹⁵ 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. ¹⁶ Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. ¹⁷ Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. ¹⁸ Then he prayed again, and heaven gave rain, and the earth bore its fruit.

¹⁹ My brothers, if anyone among you wanders from the truth and someone brings him back, ²⁰ let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. ^[1]

One needs to consider the Paragraph above in order to understand what the suffering was about.

Patience in Suffering

⁷ Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. ⁸ You also, be patient. Establish your hearts, for the coming of the Lord is at hand. ⁹ Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. ¹⁰ As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. ¹¹ Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.

¹² But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation. ^[2]

The “verbs” are in blue or a fainter print via the web page document.

Compare some other translations:

James 5:13 – NIV:  ¹³ Is anyone among you in trouble? Let them pray. Is anyone happy? Let them sing songs of praise.

–NKJV –  ¹³ Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms.

–NLT – ¹³ Are any of you suffering hardships? You should pray. Are any of you happy? You should sing praises

-ESV –  Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise.

YLT – ¹³Doth any one suffer evil among you? let him pray; is any of good cheer?

LEB – Is anyone among you suffering misfortune? He should pray. Is anyone cheerful? He should sing praise.

The NLT, NKJV, YLT and LEB qualifies the type of ‘suffering’ with words as:  “suffering Hardships” – “in trouble” –  “suffer evil” – “suffering misfortune”  ….  To show that James is not speaking about physical sickness here, but having an internal anguish in one’s soul.

Following, for your ease of research there are various quotes from different commentaries on this test.

Quoting from John MacArthur commentary:

In view of the overall context of the epistle, particularly chapter 5, it is not surprising that James mentions suffering in 5:13. He calls on those who are suffering the persecution discussed in 5:1–11 to pray, since prayer taps the source of spiritual endurance. It would have been surprising if, in a letter to struggling, persecuted believers, James had neglected to mention prayer. A strong commitment to prayer is a prerequisite to enduring suffering and affliction.

The theme of verses 13–18, then, is prayer, which is mentioned in every one of those verses. James’s exhortation to prayer embraces the prayer life of the entire church. Individual believers are called to pray in verse 13, the elders in verses 14–15, and the congregation in verse 16. This section also reflects James’s compassionate pastoral care for his suffering flock; his main focus is on the casualties of the spiritual battle, the persecuted, weak, defeated believers.

As the context and the content of this section make clear, the subject is not physical illness or healing. Instead, its concern is with healing spiritual weakness, spiritual weariness, spiritual exhaustion, and spiritual depression through prayer, as well as dealing with the suffering and sin that accompanies it. To insert a discussion here on physical healing would be incongruous. Nothing in the preceding or following context would prepare James’s readers for that. But a section on how to help the casualties of persecution through prayer fits perfectly into the flow of James’s thought. Specifically, James discusses the relationship of prayer to comfort, restoration, fellowship, and power.^[3]

Review of other commentaries:

LABCJ: (Life Application Bible Commentary)  Pray for strength to endure the persecution.

5:13        Are any among you suffering? They should pray.  There are many responses to trouble. Some of us worry; some of us vow revenge against those who have caused the trouble; some of us let anger burn inside us. Some grumble. But James says the correct response to trouble is to pray (see also Psalm 30; 50:15; 91:15). This is not necessarily a prayer for deliverance from the trouble, but for the patience and strength to endure it.

There are three main reasons for not praying when we realize we are in trouble: ignorance, arrogance, and shame. If we do not know that God wants us to pray when we are in trouble, we are simply ignorant of Scripture. If we do not pray when we are in trouble because we are trusting in our own resources to get ourselves out, we are being arrogant. And sometimes we may want to pray but are ashamed because the trouble we are in is our own fault. James gives permission and encouragement to those who are ignorant. He urges submission to those who are arrogant. And he reminds those who are ashamed that God is full of compassion and mercy (5:11). To all of us he commends prayer.^[4]

New American Commentary:  Pray for “wisdom” – Spiritual guidance

5:13 Instead of grumbling against each other (v. 9) or taking oaths (v. 12), the believers should pray, strengthened by the corporate life that was theirs. James’s tone had become very pastoral. He asked if anyone was “in trouble” or (the better translation) “suffering” (the noun form of the same root, kakopath, is used in v. 10). He then commended private prayer as the antidote to falling into the temptation of grumbling against another believer. Their prayer must be for wisdom (1:5), and it should be whole-hearted (1:6), seeking a firm conviction for the perseverance needed to endure the suffering.

By contrast (in the manner of classic diatribe), James asked if there were any who were happy. The proper response is songs of praise.²² Happiness is a blessing of God and must be received with gratitude. Thus gladness is directed and channeled by praise to God (cf. Col 3:16). In this way someone’s good fortune will not be a cause of envy but rather a joy shared with the entire fellowship.^[5]

The Expositor’s Bible Commentary –  Shows some of the key Greek words and give a precise description of the content of each verse.

Concerning Prayer (5:13–18)

This passage on prayer falls into two sections. Verses 13–16 constitute a call for prayer in every circumstance of life; vv. 17–18 illustrate the effectiveness of sincere prayer.

13 One circumstance that calls for prayer is the experience of being “in trouble.” Here James has used the verb form (kakopathei) of the noun kakopatheias, which he employed in v. 10 to describe the trouble experienced by the prophets. When such an experience comes, the Christian needs patience. He is not to grumble in bitter disgust (v. 9), nor is he to express himself in oaths (v. 12). Instead, “he should pray.” Patience comes from God, and prayer is an effective way to obtain it. James also urges anyone who is in good spirits to “sing songs of praise.” This too is prayer.

14 Sickness is another circumstance where prayer is needed, and concerning such prayer James gives detailed instructions. The sick person “should call for the elders of the church.” In Titus 1:5, 7 and Acts 20:17, 28 elders and bishops (or overseers) are equated. In Acts 20:28 the elders are instructed to shepherd (poimainein) the church of God; that is, to do the work of an overseer or pastor. That “elder,” “bishop,” “pastor” refer to the same office is also suggested in 1 Peter 5:1–4. Thus, the sick person is to call the pastors of the church “to pray over him and anoint him with oil.” Prayer is the more significant of the two ministries performed by the elders. “Pray” is the main verb, while “anoint” is a participle. Moreover, the overall emphasis of the paragraph is on prayer. So the anointing is a secondary action. There are a number of reasons for understanding this application of oil as medicinal rather than sacramental. The word aleipsantes (“anoint”) is not the usual word for sacramental or ritualistic anointing. James could have used the verb chriō if that had been what he had in mind. The distinction is still observed in modern Greek, with aleiphō meaning “to daub,” “to smear,” and chriō meaning “to anoint.” Furthermore, it is a well-documented fact that oil was one of the most common medicines of biblical times. See Isaiah 1:6 and Luke 10:34. Josephus (Antiq. XVII, 172 [vi. 5]) reports that during his last illness Herod the Great was given a bath in oil in hopes of effecting a cure. The papyri, Philo, Pliny, and the physician Galen all refer to the medicinal use of oil. Galen described it as “the best of all remedies for paralysis” (De Simplicium Medicamentorum Temperamentis 2.10ff). It is evident, then, that James is prescribing prayer and medicine.

15 The assurance is given that prayer “will make the sick person well.” In the final analysis this is what effects the healing. In answer to “the prayer offered in faith,” God uses the medicine to cure the malady. The statement “the Lord will raise him up” means that the sick man will be enabled to get up from his sick bed. If it was sin that occasioned his sickness, “he will be forgiven.” This suggests the possibility that, because of persistence in sin, God sent sickness as a disciplinary agent (cf. 1 Cor 11:30). The conditional clause “if he has sinned” makes it clear that not all sickness is the result of sin.

16 From the promise of v. 15 an inference is drawn (“therefore”). Since confession of sin and the prayer of faith bring healing, Christians should confess their “sins to each other and pray for each other.” It is not merely the elders who are told to pray, but Christians in general. If a person has sinned against a brother, he should confess the sin to him. This will no doubt result in mutual confession—“to each other.” Then the two believers should “pray for each other.” If the sin has caused sickness, healing will follow confession and prayer. James proceeds to add the assurance that prayer “is powerful and effective.” The “righteous man” here referred to is the man whose sins have been confessed and forgiven. His prayer is fully able to secure results, such as healing of the sick.

17–18 Verses 17 and 18 offer illustrative proof that a righteous man’s prayer is “powerful and effective.” “Elijah,” James says, “was a man just like us.” He had no superhuman powers; he was by nature a human being and nothing more. However, when he prayed “that it would not rain, … it did not rain” (cf. 1 Kings 17:1; 18:42–45). The explanation of his power in prayer is twofold: he was a righteous man, and “he prayed earnestly.” So James assures his readers that such answers to prayer are within the reach of any believer. It is true that 1 Kings 17–18 does not explicitly say that Elijah prayed, but this may be assumed from 17:1 and especially from 18:42. The three and one-half years is a round number based on 18:1.^[6]

Opening Up James – Bible Commentary

This is the ‘list’ generation. We love lists: ten steps to this, five keys to that, seven principles for something else. We like lists because they are so practical!

The Bible was dealing with practical matters long before we ever came along, and, unless the Lord Jesus soon returns, it will continue to do so after we are gone. For centuries and centuries, the Bible has been telling us what to do with various situations.

And while all of the Bible is practical, no part of it is more so than the book of James. In the verses before us, James gives us a list of what we should do with various situations. He begins with …

Life in general (v. 13)

Life consists of two parts: the bad and the good. Alec Motyer writes,

Here, then, in two words, are all life’s experiences, and each of them in turn can so easily be the occasion of spiritual upset. Trouble can give rise to an attitude of surly rebellion against God and the abandonment of spiritual practices. Equally, times of ease and affluence beget complacency, laziness and the assumption that we are able of ourselves to cope with life, and God is forgotten.

James has a word for us no matter what life brings our way. When things are bad, he tells us to pray. When things are good, he tells us to praise.

We can put it like this: Christians should find themselves naturally gravitating towards God in every situation of life.

With that in place, James turns to …^[7]

NICNT:  New International Commentary – NT

“Striving” – Struggles in Spiritual Maintenance – Give praise in prayer….

From the stern rebukes of others in 4:1–5:6, James turns to words of sympathy and counsel for his sincerely striving brothers. In 5:7–12, he urges patience in conduct and restraint in speech; in v. 13, prayer in hard spells, and sacred song in moments of joy; then (vv. 14–16), with the unity of his characteristic coherence of thought and exposition, he continues to counsel prayer, and includes (in v. 16) confession.

Among sincere but divergent followers of Christ there is not yet complete agreement in the interpretation of all the points in this section. We approach the problems in our declared belief that the Epistle is by James, the Lord’s brother: his observed care in structure suggests that throughout there is one dominant theme, prayer.

13 In the end of his Epistle, James comes round to where he began. He had begun with trials; and now having spoken of various afflictions and adversities, including “hardship of the poor,” he continues the same theme: in affliction, do not grumble at others (as in v. 9), but pray; in joy, prosperity, and the like, do not boast (as in 3:13–16), but “sing psalms” to God.

Affliction is comprehensive, “calamity of every sort” (Ropes). Grumbling is the natural response to trouble; but the Christian is exhorted to pray. “Praise and prayer are great comforters,” wrote Bishop Chavasse; and so after prayer James goes on to speak about praise. He knows the value of doxology. For the Jew singing psalms characterized, and was required of, the righteous man. “It seems natural,” Mitton writes (p. 196), “to give expression to high spirits in singing, but it is characteristic of Christians that their singing takes the form of praises to God.” Sing praises⁵⁶ is found frequently in the LXX, and is, strictly, to twang the harp or similar instrument; it is used also for singing to the harp, or even for singing without any instrument (Ropes, p. 303). This passage in James shows that from the earliest days the Church possessed a rich treasury of praise.^[8]

Isaiah 53:3-4 (ESV)
³  He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.
⁴  Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.

Baker New Testament Commentary:   –   We don’t always live with “top faith”! – When ouf faith is low, out spiritual condition will follow that trend.   Sing prases!

13. Is any of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise.

The Christian does not always live on a mountaintop of faith. Although Paul instructs the believer to rejoice always (Phil. 4:4; 1 Thess. 5:16), the simple facts of life are that from time to time the believer is in trouble. This trouble can be physical, mental, personal, financial, spiritual, or religious—to mention no more. When someone is mentally depressed, even with special effort he finds it difficult to be joyful. Therefore, James counsels anyone who is in trouble to pray.

James urges us to seek strength from God in prayer. As Peter puts it, “Cast all your anxiety on him because he cares for you” (1 Peter 5:7). Paul exhorts us to pray continually (Eph. 6:18; Col. 4:2; 1 Thess. 5:17). Prayer is the vital link that keeps us in touch with “the author and perfecter of our faith” (Heb. 12:2).

“Is anyone happy?” Periods of joy follow times of sadness (Ps. 30:5). When the sunshine of God’s favor rests upon us, we are filled with cheer and happiness. Then the time has come to sing for joy. “Let him sing songs of praise.” The writers of the Book of Psalms instruct us how to do so. They keep their joy and happiness within proper bounds and give God the glory, honor, and praise that belong to him (e.g., consult Ps. 33:2–3; 81:1–2; 92:1–3; 98:4–6; 144:9; 149:1–5; 150; and see Eph. 5:19; Col. 3:16). In short, we ought to be prayerfully patient in adversity and thankfully happy in prosperity.

Greek Words, Phrases, and Constructions in 5:13

The two short questions and two short answers are much more effective than one single sentence that is smooth, balanced, and declarative. The use of the present imperative in προσευχέσθω (let him pray) and ψαλλέτω (let him sing) heightens the effectiveness of these sentences.^[9]

^[1] The Holy Bible: English Standard Version. (2001). (Jas 5:13–20). Wheaton: Standard Bible Society.

^[2] The Holy Bible: English Standard Version. (2001). (Jas 5:7–12). Wheaton: Standard Bible Society.

^[3] MacArthur, J. F., Jr. (1998). James (pp. 274–275). Chicago: Moody Press.

^[4] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 137). Wheaton, IL: Tyndale House Publishers.

^[5] Richardson, K. A. (1997). James (Vol. 36, pp. 229–230). Nashville: Broadman & Holman Publishers.

^[6] Burdick, D. W. (1981). James. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 203–204). Grand Rapids, MI: Zondervan Publishing House.

^[7] Ellsworth, R. (2009). Opening up James (pp. 158–159). Leominster: Day One Publications.

^[8] Adamson, J. B. (1976). The Epistle of James (pp. 196–197). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

^[9] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of James and the Epistles of John (Vol. 14, pp. 174–175). Grand Rapids: Baker Book House.