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Exegetical and Hermeneutical Commentary of James 5:17

Exegetical and Hermeneutical Commentary of James 5:17

Elijah was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

17. Elias was a man subject to like passions as we are ] The word is the same as that used by St Paul in Act 14:15. The reference to the history of Elijah (1Ki 17:1; 1Ki 18:1) is noticeable, as one of the coincidences on which stress has been laid as suggesting the inference that the Epistle was written by the son of Zebedee, whose thoughts had been directed to the history of Elijah by the Transfiguration, and who had himself referred to that history when he sought to call down fire from heaven on the village of the Samaritans (Luk 9:54). The inference is, at the best, uncertain. It is, perhaps, more to the purpose to note that the son of Sirach, with whose teaching that of the Epistle presents so many parallels, had dwelt with great fulness on the history of Elijah ( Sir 48:1-12 ). It is remarkable that the Old Testament narrative does not directly state that the drought and the rain came as an answer to Elijah’s prayer, and that this is therefore an inference drawn by St James from the fact of the attitude of supplication described in 1Ki 18:42. An interesting coincidence in connexion with this reference to Elijah’s history presents itself in the narrative given in Josephus ( Ant. xviii. 8, 6) of the troubles caused by Caligula’s insane attempt to set up his statue in the Temple at Jerusalem. Petronius, the then Governor of Juda, was moved by the passionate entreaties of the people, and supported the efforts made by Agrippa I., who remained at Rome, to turn the Emperor from his purpose. It was one of the years of drought that brought about the great famine foretold by Agabus (Act 11:28). No rain had fallen for many weeks, and the people Christians, we may well believe, as well as Jews, though Josephus, of course, makes no mention of the former were “instant in prayer,” calling upon the Lord God of Israel to send rain upon the earth. Suddenly rain fell in a plenteous shower from an almost cloudless sky. The earth was refreshed, and the pressing danger averted. Petronius, Josephus relates, was much moved by this manifestation, this Epiphany, of the Divine Power, and looked upon it partly as an answer to the prayers of the people, partly as the reward of the equity which he had shewn in dealing with them. According to the date which, on independent grounds, has here been assigned to St James’s Epistle, the event referred to must have happened but a few months before, or but a few months after, it. If before, he may well have had it in his thoughts. If after, it may well have been in part the effect of his teaching. Students of Church History will remember the strikingly parallel instance of the prayers of the soldiers of the Thundering Legion in the Expedition of Marcus Aurelius against the Marcomanni (Euseb. Hist. Jas 5:5. Tertull. Apol. c. 5).

Fuente: The Cambridge Bible for Schools and Colleges

Elias – The common way of writing the word Elijah in the New Testament, Mat 11:14; Mat 16:14; Mat 17:3, etc.

Was a man subject to like passions as we are – This does not mean that Elijah was passionate in the sense in which that word is now commonly used; that is, that he was excitable or irritable, or that he was the victim of the same corrupt passions and propensities to which other men are subject; but that he was like affected; that he was capable of suffering the same things, or being affected in the same manner. In other words, he was a mere man, subject to the same weaknesses and infirmities as other men. Compare the notes at Act 14:15. The apostle is illustrating the efficacy of prayer. In doing this, he refers to an undoubted case where prayer had such efficacy. But to this it might be objected that Elijah was a distinguished prophet, and that it was reasonable to suppose that his prayer would be heard. It might be said that his example could not be adduced to prove that the prayers of those who were not favored with such advantages would be heard; and especially that it could not be argued from his case that the prayers of the ignorant, and of the weak, and of children and of servants, would be answered. To meet this, the apostle says that he was a mere man, with the same natural propensities and infirmities as other men, and that therefore his case is one which should encourage all to pray. It was an instance of the efficacy of prayer, and not an illustration of the power of a prophet.

And he prayed earnestly – Greek, He prayed with prayer – a Hebraism, to denote that he prayed earnestly. Compare Luk 22:15. This manner of speaking is common in Hebrew. Compare 1Sa 26:25; Psa 118:18; Lam 1:2. The reference here is undoubtedly to 1Ki 17:1. In that place, however, it is not said that Elijah prayed, but that he said, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years, but according to my word. Either James interprets this as a prayer, because it could be accomplished only by prayer, or he states what had been banded down by tradition as the way in which the miracle was effected. There can be no reasonable doubt that prayer was employed in the case, for even the miracles of the Saviour were accomplished in connection with prayer, Joh 11:41-42.

That it might not rain – Not to gratify any private resentment of his, but as a punishment on the land for the idolatry which prevailed in the time of Ahab. Famine was one of the principal methods by which God punished his people for their sins.

And it rained not on the earth – On the land of Palestine, for so the word earth is frequently understood in the Bible. See the notes at Luk 2:1. There is no reason to suppose that the famine extended beyond the country that was subject to Ahab.

By the space – For the time.

Of three years and six months – See this explained in the notes at Luk 4:25. Compare Lightfoot, Horae Hebraicae, on Luk 4:25.

Fuente: Albert Barnes’ Notes on the Bible

Verse 17. Elias was a man subject to like passions] This was Elijah, and a consistency between the names of the same persons as expressed in the Old and the New Testaments should be kept up.

The word signifies of the same constitution, a human being just as ourselves are. See the same phrase and its explanation in Ac 14:15, and the note there. There was some reason to apprehend that because Elijah was translated, that therefore he was more than human, and if so, his example could be no pattern for us; and as the design of St. James was to excite men to pray, expecting the Divine interference whenever that should be necessary, therefore he tells them that Elijah was a man like themselves, of the same constitution, liable to the same accidents, and needing the same supports.

And he prayed earnestly] . He prayed with prayer; a Hebraism for, he prayed fervently.

That it might not rain] See this history, 1Kgs 17:1, c.

And it rained not on the earth] . On that land, viz. the land of Judea for this drought did not extend elsewhere.

Three years and six months.] This is the term mentioned by our Lord, Lu 4:25; but this is not specified in the original history. In 1Kg 18:1, it is said, In the third year the word of the Lord came to Elijah, that is, concerning the rain; but this third year is to be computed from the time of his going to live at Zarephath, which happened many days after the drought began, as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath, in the country of Zidon; 1Kg 17:7-9. Therefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. Macknight.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Elias was a man subject to like passions as we are; both of body and mind, natural and moral; and so, though he were righteous, yet he was not perfect; though an eminent prophet, yet but a man.

And he prayed earnestly; with that effectual, fervent prayer before mentioned. It is a Hebrew phrase, and notes vehemency, as Luk 22:15.

That it might not rain; this is not expressly mentioned in the history, but this apostle might have it by revelation, or by certain tradition well known in his age. Other passages of the like nature we meet with in the New Testament which are not in the Old: see 1Ti 3:8; Heb 12:21; Jud 1:9.

And it rained not on the earth; or, the land, viz. of the ten tribes, and the places bordering on them, as Sarepta, 1Ki 17:9; Luk 4:25,26.

By the space of three years and six months: so Luk 4:25.

Question. How doth this agree with 1Ki 18:1, where it is said, the word of the Lord came to Elijah in the third year?

Answer. Most probably it was in the midst of the third year from his coming to Sarepta; and he was by the brook Cherith a year. 1Ki 17:7, where the margin reads it, according to the Hebrew, at the end of days, i.e. the days of a year, as the phrase is often used, Gen 4:3; Jdg 17:10; so that his time spent in both places may well make up the

three years and six months.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17. Elias . . . like passions aswetherefore it cannot be said that he was so raised above usas to afford no example applicable to common mortals like ourselves.

prayed earnestlyliterally,”prayed with prayer”: Hebraism for prayed intensely.Compare Lu 22:15, “Withdesire I have desired,” that is, earnestly desired. ALFORDis wrong in saying, Elias’ prayer that it might not rain “is noteven hinted at in the Old Testament history.” In 1Ki17:1 it is plainly implied, “As the Lord God of Israelliveth, before whom I stand, there shall not be dew nor rainthese years, but according to my word.” His prophecy ofthe fact was according to a divine intimation given to him in answerto prayer. In jealousy for God’s honor (1Ki19:10), and being of one mind with God in his abhorrence ofapostasy, he prayed that the national idolatry should be punishedwith a national judgment, drought; and on Israel’s profession ofrepentance he prayed for the removal of the visitation, as is impliedin 1Ki 18:39-42;compare Lu 4:25.

three years, c.Compare1Ki 18:1, “The thirdyear,” namely, from Elijah’s going to Zarephath the prophecy(Jas 5:1) was probably aboutfive or six months previously.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Elias was a man subject to like passions as we are,…. The apostle gives an instance of earnest and fervent prayer, and of the efficacy of it in Elias; who is the same with the prophet Elijah, or Elijah the Tishbite; who, by the Septuagint in Mal 4:5 is called Elias, as here, and elsewhere, in the New Testament: of him James says, that he was a “man”, contrary to the notion of some of the Jewish writers, who affirm, that Elijah was not born of a father and mother, but was an angel, who was clothed with the four elements of the world e; but he was not only born, but born in sin, as others are, and was by nature no better than others; and he himself confesses that he was no better than his fathers, 1Ki 19:4. And the apostle further observes; concerning him, that be was “subject to like passions as we are”; both in body and soul; he was subject to hunger and weariness, and was fed by ravens, and by the widow of Zarephath, and by an angel; and he was subject to reproach, affliction, and persecution, being charged by Ahab as a troubler of Israel, and persecuted by Jezebel, who sought his life; he was a mortal man, and liable to death, and requested to die, and must have died, had it not been for the wonderful power of God, which translated him, that he should not see death; and he was not free from sinful passions, as impatience, fear, and unbelief,

1Ki 17:20. And he prayed earnestly; or prayed in prayer; an Hebraism: it is said f of one, that , “he prayed his prayer”; and of others, that , “they prayed prayers”; though the phrase here seems to design something more than bare praying; a praying, not merely externally, or formally, and with the lip only, but with the Spirit, and with the understanding, and with the heart engaged in it, with inwrought prayer. The prophet prayed with much earnestness, with great vehemence and intenseness of Spirit, as this Hebraism denotes; his prayer was fervent, and it was constant, and importunate, and was continued till he had an answer: he may be thought to have prayed each of the seven times he sent his servant to look out for a sign of rain, 1Ki 18:43, he first prayed,

that it might not rain; this is not recorded in express words, but may be gathered from 1Ki 17:1 where he says, “as the Lord God of Israel liveth, before whom I stand, there shall not be dew, nor rain, these years, but according to my word”; so the passage is understood by the Jewish interpreters: the phrase, “before whom I stand”, is paraphrased by one of them g thus; before whom I am used to stand, , “in prayer”; and it is a common saying with the Jews, there is no standing ever mentioned, but prayer is intended;

[See comments on Mt 6:5] And the other phrase, “according to my word”, is, by another h, interpreted to this sense, that the rain should not descend naturally, according to the custom of the world, but it should descend when Elijah , “prayed for it”, and so it was:

and it rained not on the earth: on the land of Israel, which is only meant; it rained in other parts of the world, for the drought in those times was not universal: and this was,

by the space of three years and six months; which exactly agrees with the words of Christ, Lu 4:25 and this was in judgment upon the land of Israel, for the idolatry it was filled with in the times of Ahab: and this instance of prayer is mentioned, not with a view that it should be imitated; we are not to pray for judgments, unless we have a divine order for it, as Elijah had; but to show the efficacy of prayer made according to the will of God.

e Zohar in Gen. fol. 31. 1. & Imre Binah in ib. f Ib. in Exod. fol. 4. 2. & in Numb. fol. 79. 2. g R. David, Kimchi in loc. h Vid. Laniado in loc.

Fuente: John Gill’s Exposition of the Entire Bible

Of like passions with us ( ). Associative-instrumental case as with . This old compound adjective (, ), suffering the like with another, in N.T. only here and Ac 14:15.

He prayed fervently ( ). First aorist middle indicative of and the instrumental case (cognate substantive), after idiom for intensity in classical Greek, like , to flee with all speed (figura etymologica), but particularly frequent in the LXX (Gen 2:17; Gen 31:30) in imitation of the Hebrew infinitive absolute. So Luke 22:15; John 3:29; Acts 4:17.

That it might not rain ( ). Genitive of the articular infinitive (, first aorist active of , old verb, to moisten, Lu 7:38, to rain, Mt 5:45) with negative used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result.

For three years and six months ( ). Accusative of extent of time.

Fuente: Robertson’s Word Pictures in the New Testament

A man [] . The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression, Act 14:15.

Of like passions [] . Only here and Act 14:15. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text.

He prayed fervently [ ] . Lit., he prayed with prayer. See a similar mode of expression, Gen 2:17 (Sept.), ye shall surely die [ ] ; lit., ye shall die with death. Compare Luk 22:15; Joh 3:29; Act 4:17. The addition of the cognate noun gives intenseness to the verb.

Hide – sins. A familiar Hebrew phrase. See Psa 32:1; Psa 85:2; Pro 10:12.

Fuente: Vincent’s Word Studies in the New Testament

1) As great as Elijah was, he was still a man of human passions and weaknesses; yet he prayed, and prayed earnestly and God intervened, so that no rain fell for 3 1/2 years.

2) James would have the brethren be assured that the no-respector-of-person God, would also heed their earnest prayers, Psa 116:1-2; Psa 145:18-19.

Fuente: Garner-Howes Baptist Commentary

17 Elias was a man. There are innumerable instances in Scripture of what he meant to prove; but he chose one that is remarkable above all others; for it was a great thing that God should make heaven in a manner subject to the prayers of Elias, so as to obey his wishes. Elias kept heaven shut by his prayers for three years and a half; he again opened it, so that it poured down abundance of rain. Hence appeared the wonderful power of prayer. Well known is this remarkable history, and is found in 1Kg 17:0 and 1Kg 18:0. And though it is not there expressly said, that Elias prayed for drought, it may yet be easily gathered, and that the rain also was given to his prayers.

But we must notice the application of the example. James does not say that drought ought to be sought from the Lord, because Elias obtained it; for we may by inconsiderate zeal presumptuously and foolishly imitate the Prophet. We must then observe the rule of prayer, so that it may be by faith. He, therefore, thus accommodates this example, — that if Elias was heard, so also we shall be heard when we rightly pray. For as the command to pray is common, and as the promise is common, it follows that the effect also will be common.

Lest any one should object and say, that we are far distant from the dignity of Elias, he places him in our own rank, by saying, that he was a mortal man and subject to the same passions with ourselves. For we profit less by the examples of saints, because we imagine them to have been half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we receive no confidence. In order to shake off this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh; so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.

It hence appears how childish the Papists are, who teach men to flee to the protection of saints, because they had been heard by the Lord. For thus they reason, “Because he obtained what he asked as long as he lived in the world, he will be now after death our best patron.” This sort of subtle refinement was altogether unknown to the Holy Spirit. For James on the contrary argues, that as their prayers availed so much, so we ought in like manner to pray at this day according to their example, and that we shall not do so in vain.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

Jas. 5:17. Prayed earnestly.Margin, prayed in his prayer.

MAIN HOMILETICS OF THE PARAGRAPH.Jas. 5:17-18

Prayer affecting Natural Law.The statement is made, in support of the advice to pray for one another, that the supplication of a righteous man availeth much in its working. This is a strong statement. It is supported by a well-known but very striking instance of effectual prayer, which even influenced the course of nature. Elijah prayed, and the order of the rains was changed. Elijah prayed again, and the order of the rains was restored.

I. It may be fully recognised that all events in nature follow ordered laws.But these things have to be taken into account:

1. Laws are constantly qualifying laws and changing results.
2. The natural laws which man has traced may not be the entire circle of natural laws. The qualifying power of unknown laws (which we therefore call supernatural) may be the real explanation of phenomena. We have no right to say that a thing cannot be until we have mastered all the possible co-workings of all natural laws, known to us and unknown. No man has a right to deny miracle.

II. It must be recognised that He who fixed the laws keeps control over the relative working of the laws.If God could make the relative conditions and the rules ordering the relations, it is inconceivable that He did not reserve His right of interference. He made the conditions for the accomplishment of His purpose; He must be able to bring His will to bear on the adjustment of the working of rules that necessarily cross and qualify one another.

III. If then God is a being with will, that will must be subject to influence.Mans prayer may be one of the influences affecting it. Our prayer may be an element in the formation of Divine judgments and decisions; and so may, not directly, but indirectly, affect the order of nature, and the relative working of natural laws. It should be borne in mind that Christian prayer is never more than the submission of our need and wish to the consideration of the Divine Father.

SUGGESTIVE NOTES AND SERMON SKETCHES

Jas. 5:17-18. Elijahs Effectual Prayer.The necessity of prayer in order that the blessing come. Prayer is the cause intermediate which compels the blessing down. This interlinking and efficient place of prayer, between the Divine promise and the actualisation of that promise, is very significant and wonderful. God had promised the rain, but Elijah must pray for the rain. Ezekiel 26 another illustration of the same principle: I will yet for this be inquired of by the house of Israel. Acts 1, 2 also illustration of the same principle. Christ had promised the descent of the Spirit, but the disciples must pray for His enduement. Apply this principle to prayer about personal need, to the coming of a revival, etc., etc. This effectual prayer of Elijahs was a prayer of faith. He had for argument in prayer the unequivocal Divine promise, I will send rain upon the earth. Upon this promise his faith laid hold, and this weapon of promise he wielded valiantly in his audience with Deity. You can almost hear him pressing the promise as you read of him lying prone there on Mount Carmel. This is the prayer of faith, and so the effectual prayera prayer which takes God at His word, and then reverently but really holds Him to it. We do not need to stretch and strain in a spasmodic attempt at more faith. The ground for faith is the Divine word. That is something upon which we can lay hold. And the prayer of faith is simply thisthat when we pray we fully believe that God will be true to all that He has promised. If ye abide in Me, and My words abide in you, etc. This effectual prayer of Elijahs was a prayer out of a consecrated heart. The effectual fervent prayer of a righteous man availeth much. James brings forth Elijah as a specimen of such a righteous man. One thing Elijah was intent on; to one thing all his powers were consecratedthe Divine service. He was a man given up to God, and so, in the highest sense, righteous. The test of his consecrated righteousness is his obedience. Mark Elijahs exact obedience to the Divine commands in the whole Old Testament story. This effectual prayer of Elijahs was specific prayer. It was for a definite thing. We pray too much generally, not enough specifically. This effectual prayer of Elijahs was untiring prayer. Though the cloud did not immediately appear, he kept on praying. This effectual prayer of Elijahs was expectant prayer. Notice in the story how many times he sent his servant. He was on the look-out for answer.Anon.

Elijahs waiting on his Prayer.St. James suggests an historical illustration of the power that lies in fervent and believing prayer. The Jews had a great admiration for the prophet Elijah, and were never tired of hearing of his doings. They lived in constant expectation of his reappearing as the precursor of Messiah. James finds in his story impressive illustration of the power of prayer; but we have no record of Elijahs acts of prayer when he would have the rains kept away. His prayer for the rains to return is a part of the grandest day in his career. The witnessing fire of God had descended upon Elijahs sacrifice; and at the sight a sudden shout had risen from the vast watching crowd, Jehovah, He is the God! Jehovah, He is the God! So intense was the excitement, and so absolute, for the moment, was the authority of the Jehovah-prophet, that only a word was needed to make that crowd seize the four hundred false prophets of discomfited Baal, hurry them down to the stream of the Kishon, and slay them there, that their bodies might be swept out to sea on the coming floods. But the days work was not then complete. The return of the rain showers upon the thirsty earth was virtually pledged in this return of the nation to Jehovah; and he who had prayed for the fire, and knew that he was praying according to the will of God, and had been graciously answered, must pray again for the rain, pray with the assurance that sending the rain was the will of God, and he must wait upon his prayer with the confident expectancy of hope. But the sight is a strange and a striking one. Elijah now goes away from the crowd and from the king, finds a sheltered spot under the crest of the hill, and there he might have been seen, crouching on the ground, his head bent upon his knees, and his cloak thrown over his head, as if to hide everything away that might disturb his intense supplications, absorbed in prayer until the youth sent to look out from the highest point could tell of a little cloud rising on the western edge of the sea. Then Elijah knew that the effectual fervent prayer of a righteous man availeth much.

Prayer availing in its Working.The supplication of a righteous man availeth much in its working. These familiar words are somewhat puzzling when careful thought is directed to them. To speak of effectual prayer that avails is an evident repetition, and unnecessary. If it is effectual, it does avail. And the combination effectual fervent is unusual. It seems to be two words, and to describe prayer as both effectual and fervent; but there is only one word in the original, and it neither means effectual nor fervent, nor both terms as combined. The word means working, and St. James speaks of the working prayer of a righteous man as availing much. The Revised Version gives a precise rendering of his meaning thusThe supplication of a righteous man availeth much in its working. Then the appropriateness of the illustration from Elijah comes at once into view. Elijahs prayer did something in its working. It held the rain off; it brought the rain back again. It will be seen that this working power of prayer is precisely what St. James is speaking about in these closing words of his epistle. Is any afflicted? let him pray, for prayer can work him both strength to bear, and wisdom to guide him through, his difficulties. The prayer of faith can work a blessing for the sick. It shall save the sick. Whatever may be the faults and failings spoiling Christian fellowship, pray for one another, for prayer can work wondrous healings of broken relations; the supplications even of one good man in a Church can avail much in its working. We may well be thankful to the Revisers for giving us so important and so suggestive a change. It brings before us quite a fresh view of prayer. We had hardly thought of it as, in its very nature, a thing that works. We know that it brings down to us Divine blessings. We know that it has a gracious influence upon the man who prays. But prayer as really an active force, as having in it an actual power of workingprayer as a kind of holy leaven, moving, influencing, wherever it goeshas hardly come into our thought. If it did, and could be worthily apprehended, it would give us a new joy in prayer, and the consciousness of possessing a tool, an instrument, a force, which we might more worthily use for God and for men. We might more constantly set prayer upon doing its work, its own precise, appropriate, and gracious work.

I. We are in the presence of a general truth, which has a wide application.It always has been true, it always must be true, in the very nature of things, that the prayer of a righteous man availeth much in its working. It would not be true to say that all prayer works; for unless the man who prays is a righteous man, he provides conditions that prevent his prayer from working. Prayer is not its effective self, save as it is the prayer of the righteous, right-minded, man. The man who is not right-minded can only pray the prayer of fear, or of brag, or of demand; and no such prayers can avail with God, or work blessing for the man himself, or for others.

1. A right-minded mans prayers work as a persuasion upon God. We need not hesitate to recognise that God permits Himself to be influenced by the considerations which His people present in their prayers. If we stand hard and fast by notions of Divine absoluteness and sovereignty, all idea of Gods being open to persuasions must be abandoned; and we must look for the value of prayer in its gracious influence only on us, and on those around us. But, if we sit at the feet of Christ, and learn of Him to cry, Abba, Father, and see in God the infinite of our finite fatherhood, then we shall readily apprehend how He can be interested in the wishes as well as in the wants of His children. Our prayer availing much in its working on God! The thought is almost overwhelming; but it must not be dismissed. The picture-teaching of it is Jacobs prevailing at Peniel. And nothing could make prayer more serious, nothing could make us more cautious, reverent, anxious, than to feel that our prayers are to work on God, our Father, and to avail with God in their working. Our prayers will work with God according to their contents, and according to their character. The working may be very different to our expectations. There may even be cross-workings, as in the early praying of St. Augustine, Lord, convert me, but not yet. Gods dealings with humanity, with any race, any nation, any church, any generation, any family, can never be read aright unless due account is taken of all that followed the influences and persuasions of the prayers of righteous men. The prophet represents God as refusing at a particular time what He usually admitsthe influence and persuasion of human intercessions. Though Moses and Samuel stood before Me, yet My mind could not be towards this people (Jer. 15:1). To the righteous man is entrusted a prayer-power with God. Our prayers work by making material for His judgments and decisions.

2. A right-minded mans prayers work in a way of sanctifying himself. It is a familiar thought that prayer proves a blessing to the man who prays; and F. W. Robertson, of Brighton, gives this particular efficacy of prayer a great prominence. He says: All prayer is to change the will human into submission to the will Divine. That prayer which does not succeed in moderating our wish, in changing the passionate desire into still submission, the anxious, tumultuous expectation into silent surrender, is no true prayer, and proves that we have not the spirit of true prayer. That life is most holy in which there is least of petition and desire, and most of waiting upon Godthat in which petition most often passes into thanksgiving. Perhaps we have been accustomed to think chiefly of the spiritual grace which comes to us in answer to prayer. Every good gift and every perfect gift, for the spiritual life, cometh down from the Father of lights, and cometh in response to the openness, receptiveness, indicated in our prayers. But it gives a freshness to the familiar thought, if we regard our prayers as positively exerting an active power upon ourselves. Every time we pray we set a force to work, which will work upon ourselves. Our prayers are some of the workmen who are busy at the building and decorating of the spiritual house that we arethat we are raising. Our prayers are positive forces in the culture of the spiritual characteractive influences affecting the tone and temper of our daily conduct. We begin the day with prayer; then that prayer is actually to be at work all through the day, and availing much in its working. Arrest life for a moment during the day, and you may trace its working in temper, tone, habit, spirit. It is at work to secure and establish the better self, a Christ-like self. Pray in connection with special difficulties and anxieties; the prayer will work, not merely in bringing Divine light and guidance, but also in fitting us to deal with the difficulties, in lifting us above the anxieties. Pray in relation to the Christian work you undertake, and the prayer works the furbishing of your sword, the spiritual ability for the service. We think too much of the getting by prayer. We need to think much more of the doing of prayer. In all our lives we want the activity and energy of the prayer-power, and so may wisely be praying without ceasing, that we may be wholly sanctified.

3. A right-minded mans prayers work by exerting a moral influence on others. Here again we are wont to think chiefly of the good things for others that can be obtained in answer to the good mans prayers. And we may easily miss the answering truth, that the prayers themselves work good things. The point of distinction is at once seen if we think of family life. With a holy persistency, for long years, the father supplicates both general and special blessings for his family as he gathers them round the family altar; and, in answer, heavenly benedictions, in gracious abundance and adaptation, do descend, and the family is blessed by the prayer-answering God. But is that all? Is that indeed the best? Perhaps when we can estimate things aright, we shall see, that what the prayers actually did in their working were the truest and best answers the prayers received. Those prayers worked the healing of many a family division; those prayers quickened many a nobler resolve; those prayers kept hearts together in an ever-helpful unity; those prayers saved from sin over and over again. They availed much in their working. Why, some of us can say that the family prayers of our early home life have never ceased to work their gracious work on us, and are even doing their work to-day. What is so evidently true of family prayer is true of all prayerof private intercessory prayer, of public prayer, of special prayer in relation to Christian ministry and service. It is a power for good. It does influence, inspire, direct, bless. Pray, and you set moving a force that blesses others. Will this help to put a new interest into our prayer; to make us feel afresh the responsibility of our power to pray; and to renew our faith in prayer, as, in a double sense, Gods way of securing spiritual blessings? Shall we estimate again our use of this prayer-power?

II. We are in the presence of a specific truth, with a limited application.St. James is speaking of one particular matter in our text, and urging on the attention of disciples the working power of prayer in relation to it. Sins of frailty, faults, and failings are sure to appear in Church life. Men and women never do dwell together in any life associations without difficulties, misunderstandings, complex circumstances arising, and they generally come from somebodys faults, somebodys failing from the Christian charity, or purity, or duty. Given then a case of failure and inconsistency, something that disturbs relations, and might easily bring in contentions and enmities, what should be done? How would the Spirit of Christ lead the members to act? St. James says, Confess therefore your sins one to another; be willing to acknowledge it if you have done wrong or felt wrong; and pray one for another: that is the very best way to heal up breaches, to restore pleasant relations, and to cure the faulty one of his faults. It is in this precise connection that St. James says, The prayer of the righteous man availeth much in its working. Nothing heals the broken relations of Christs disciples like prayer together. And the more spiritually minded members of a Church, the righteous ones, have this special powerthey can deal effectively with faults, failings, inconsistencies, misunderstandings, by their prayer which avails much in its working. When faults, involving misunderstanding, remain, depend upon it there has been no prayer for one another which avails much. This subject has its yet more special application for us to-day. Throughout the world, wherever care is being taken of the children for Christs sake, the minds of Christian workers are being occupied with the power of prayer, and the hearts of Christian workers are being united in the acts of prayer. The tens of thousands are meeting in spirit and sending up a great cry for a blessing on the Sunday schools. And Gods reviving grace will come as an answer to the cry. But there is something more for us to think of. The prayers of to-day will be a new power set to work, and will be working to secure the very things which they will be asking to be sent from God. Think of it; the prayers of to-day, if prayers of the right-hearted and believing, will be availing much in their working on the children, will be availing much in their working on the parents and teachers, will be availing much in their working on the Church, will be availing much in their working on the world. Prayer as an actual moral and spiritual force! Have we rightly thought of that? Is that force active, strong, vigorous, availingin our personal religious life, in our family life, in our Sunday-school life, in our Church life? The hymnist seems to have had this thought of prayer when he wrote,

Restraining prayer, we cease to fight;
Prayer makes the Christian armour bright.

Restraining prayer! Binding fast the worker! Is there any sense in which we have been doing that? Then let this day of universal and united prayer be the day for loosening the bonds, and letting it go free to do its gracious work. Give prayer full liberty to do its work. Pray for one another, for the supplication of a righteous man availeth much in its working. How much it may avail, let us fully prove.

ILLUSTRATIONS TO CHAPTER 5

Jas. 5:17-18. Rain in Answer to Prayer.An interesting coincidence in connection with this reference to Elijahs history presents itself in the narrative given in Josephus (Ant., XVIII. viii. 6) of the troubles caused by Caligulas insane attempt to set up his statue in the Temple at Jerusalem. Petronius, the then governor of Juda, was moved by the passionate entreaties of the people, and supported the efforts made by Agrippa I., who remained in Rome, to turn the emperor from his purpose. It was one of the years of drought that brought about the great famine foretold by Agabus (Act. 11:28). No rain had fallen for many weeks, and the peopleChristians, we may well believe, as well as Jews, though Josephus of course makes no mention of the formerwere instant in prayer, calling upon the Lord God of Israel to send rain upon the earth. Suddenly rain fell in a plenteous shower from an almost cloudless sky. The earth was refreshed, and the pressing danger averted. Petronius, Josephus relates, was much moved by this manifestation, this Epiphany, of the Divine power, and looked upon it partly as an answer to the prayers of the people, partly as the reward of the equity which he had shown in dealing with them. According to the date which, on independent grounds, has been assigned to St. Jamess epistle, the event referred to must have happened but a few months before or but a few months after it. If before, he may well have had it in his thoughts. If after, it may well have been in part the effect of his teaching. Students of Church history will remember the strikingly parallel instance of the prayers of the soldiers of the Thundering Legion in the expedition of Marcus Aurelius against the Marcomanni (Euseb., Hist., Jas. 5:5; Tertul., Apol., c. 5).Dean Plumptre.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(17) Elias.James supplies a lacuna in the story of Elijah. In 1Ki. 17:1, the prophet simply and sternly tells Ahab there shall not be dew nor rain these years, but according to my word. Further on (1Ki. 18:41-46) there is a sound of abundance of rain. In our Epistle we read that Elias prayed earnestlyliterally, prayed in his prayer, a Hebraistic form of emphasis (see margin). He asked for drought, and it lasted three years and a half, so that there was a sore famine in Samaria. He prayed once more, and the heaven was black with clouds and wind, and there was a great rain, and thus again the Lord hearkened unto the voice of a man. Yet Elijah was no demi-god; we even learn how he shrank from his prophets yoke, and longed to die. No one therefore may despair in his petitions but rather let his requests be made known unto God; for men ought always to pray, and not to faint (Luk. 18:1).

It rained not on the earth.This Orientalism need not be a snare to the most literal of readers. The punishment, because of Ahab and Jezebel, fell on their own kingdom, and not the whole world. In a similar hyperbole Obadiah told Elijah, concerning this very famine, there is no nation, or kingdom, whither my lord hath not sent to seek thee (1Ki. 18:10).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

17. The doctrine confirmed by an illustrious example in Old Testament times.

Subject to like passions Simply like-passioned: had all the intellectualities and susceptibilities of all human beings. As human as we, and we no more human than he. He was not without some failure of temper, 1Ki 19:4; 1Ki 19:10.

Prayed earnestly Literally, prayed with prayer. A Hebraism; he prayed with prayer that was prayer indeed.

Three years and six months One half the sacred seven. See our note on “Sacred Numbers,” in vol. ii, p. 81.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Elijah was a man of like passions with us,’

In this description we are taken back to Jas 1:13-14 and Jas 4:1-2 where men’s emotions were also involved. The difference was that in the case of Elijah he overcame his passions and did ask and receive. Here is the supreme example of the man who shared man’s weaknesses, who was greatly tried, and yet who triumphed through faith.

Fuente: Commentary Series on the Bible by Peter Pett

‘And he prayed fervently (literally ‘prayed with prayer’) that it might not rain, and it rained not on the earth for three years and six months.’

And Elijah ‘prayed with prayer’. There was no half-heartedness or superficiality or lack of purpose with him. And with his prayer he controlled the Heavens so that they produced no rain. Note the contrast with the travelling businessmen who were taken up with earthly things (Jas 4:13-16), and the landlords who thought only of this world’s goods (Jas 5:1-6), and the comparison with those brothers who wait patiently for rain, no doubt with prayer (5. 7). Here was a man who was not only a hearer of the word, but a doer (Jas 1:22-23; Jas 2:14-26), who was concerned only with the purposes of God, and who in the end would receive the Crown of Life (Jas 1:12), in that he was caught up into Heaven without dying.

‘It rained not on the earth for three years and six months.’ Compare Luk 4:25. This period became symbolic of any period of trial when the faithful were dominated by the powers of this world. Thus it appears again in Revelation in that guise (Rev 11:2-3 with 6; Rev 12:6; Rev 13:5), where also it is connected with an Elijah-like man (Rev 11:6). Compare also the last half of the seventieth seven in Dan 9:27, although as Daniel pointedly makes it longer than three year and six months it makes this last comparison doubtful (Dan 12:11-12).

Thus here was a man who underwent trial and triumphed through faith, demonstrating the power of prayer in one who believed.

Fuente: Commentary Series on the Bible by Peter Pett

The Supreme Example Of A Man Undergoing Trials Who Gained The Victory In Prayer ( Jas 5:17-18 ).

James now gives the example of one man of God who endured trials and testings, and through faith came through triumphantly (compare Jas 1:1-5), and that was Elijah. He was but a man like us, but through prayer he sealed the Heavens so that they gave no water, and following that he prayed again and the Heavens poured forth water and the result was that the earth brought forth fruit.

Analysis

a Elijah was a man of like passions with us.

b And he prayed fervently that it might not rain.

c And it rained not on the earth for three years and six months.

b And he prayed again, and the heaven gave rain.

a And the earth brought forth her fruit.

Note in ‘a’ that Elijah is closely identified with earth and with humankind, and in the parallel it is from nature and the earth that the fruit comes forth. In ‘b’ he prayed fervently and in the parallel he prayed again. Centrally in ‘c’ was the great effect of his prayer.

Fuente: Commentary Series on the Bible by Peter Pett

Jam 5:17. Elias was a man subject to like passions, &c. ‘, A man of a like frail and mortal composition; liable to the evils and afflictions of life, and subject to death, as well as other men: and his saying in this place, that Elijah wasfrail and mortal like other men, seems to have been in order to anticipate an inquiry like that recorded, Sir 48:3-4. “Elijah (they might have said) was an extraordinary prophet; and at last translated without dying; whereas we are only frail men; Why therefore should we expect such favours as were granted to him?” To obviate such a plea, the apostle takes notice, that Elijah was a man only, and not an angel; liable to many calamities, and naturally mortal, like other men; though by the extraordinary favour of God, he was actually translated: and as he was only a weak mortal man, it was not to be thought that he worked his miracles of himself. They proceeded from a divine power, and were effected in answer to his prayer to God. Upon the earth, would more properly be rendered, Upon the land; that is, of Judea. See on Luk 4:25.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jas 5:17-18 . James, wishing to show in the example of Elias the power of prayer, observes beforehand on the objection that, owing to his peculiar greatness (see Sir 48:1-15 ), the example of Elias was inapplicable to ordinary men, that .

] is not here pleonastic (Schneckenburger), but denotes the point on which James insists, which is still more strengthened by . This idea contains no reference to the sufferings which Elias had to endure (Laurentius, Schneckenburger, Bouman), but signifies only of like disposition and nature; see Meyer on Act 14:15 ; comp. also Wisd. of Son 8:3 , and Grimm on 4Ma 12:13 . Lange inappropriately explains it “similarly conditioned.” Gebser assumes a contrast to , strangely explaining it: “having the same sentiments and passions as we; James inferred how much more will the prayer of a avail.”

The history, to which James refers, is contained in 1Ki 17:1 ; 1Ki 18:1 ; 1Ki 18:41 ff. The account of James differs in two points from the O. T. narrative; first, the point on account of which James appeals to Elias, namely his twofold prayer, is not mentioned; and, secondly, it is stated that it began to rain in the third year. Both in 1Ki 17:1 and in 1Ki 18:41 , Elias only announces what will take place; in the first passage, that it will not rain these years, and in the second passage, that it will soon rain. Neither in what Elias says of himself in 1Ki 17:1 : , nor in what is related in 1Ki 18:41 , is it stated that Elias offered up such a prayer as James mentions; for although in 5:42 Elias is represented as praying, yet it is not hinted that the rain took place in consequence of his prayer, since rather the promise of rain (Jas 5:1 ) preceded the prayer. Yet those statements, and particularly the word of Elias in 1Ki 17:2 : , are to be considered as the foundation of the statement of James, whether he followed a tradition (see Sir 48:2-3 ) or a view peculiar to himself.

With regard to the second deviation, the same statement concerning the duration of the drought is found in Luk 4:25 (see Meyer in loco), and in the Jalkut Schimoni on 1Ki 16 , where it is said: Anno xiii. Achabi fames regnabit in Samaria per tres annos et dimidum anni. It is certainly correct, as Benson remarks, that if the rain, according to the word of Elias, was stayed at the beginning of the rainy season, and it again began to rain in the third year at the end of the summer season, the drought would continue in all three and a half years; but according to the statement of James, the drought began with the prayer of Elias, and continued from that three and a half years. Accordingly, Wiesinger is wrong in finding in the remark of Benson a sufficient reconciliation of the difference. [247]

] the same construction as , Gen 2:17 , LXX., as the Greek rendering of the Hebrew union of the infinite absolute with the finite tense, which the LXX. usually express by the union of the participle with the finite tense (see Winer, p. 317 f. [E. T. 427]). This addition of the substantive serves to bring out the verbal idea (de Wette), not to denote that the prayer of Elias was earnest (Schneckenburger, Wiesinger, Lange), but that nothing else than his prayer produced the long drought.

] the genitive of design after , because the contents of the prayer agreed with its object. This construction corresponds to the frequent use of with verbs of asking in the N. T.; see Winer, p. 292 [E. T. 410].

] is here used, as in the later classics, impersonally; otherwise in Mat 5:45 ; Gen 2:5 ; Gen 19:24 . Baumgarten incorrectly supplies as the subject.

. . . ] the result of the prayer. Schneckenburger: quis non sentit pondus dictionis , ; comp. Gen 1:3 , fiat lux, et facta est lux.

] not on the land, i.e. Palestine (Grotius, Wolf, Baumgarten, Stolz, Lange, and others), but on the earth (Luther); comp. Luk 4:25 (Gen 7:12 ).

[247] It is otherwise with regard to Luk 4:25 , where the simple duration of time during which it would not rain is stated. has erred in making the prayer of Elias mentioned by him precede this whole period; whereas what is mentioned in 1Ki 17:1 , is that it commenced after the summer during which it had not rained. According to Lange, the reconciliation consists in this, that in 1Ki 18 only the duration of the real famine is stated, which did not begin until one year after the announcement of the drought; but there is no indication of this statement.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

Ver. 17. Subject to like passions ] For he fled at the threats of Jezebel, Factus seipso imbecillior, saith one; and he would have died, when under the juniper, discontented.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

17, 18 .] Example of this effectual prayer, in the case of Elias .

Fuente: Henry Alford’s Greek Testament

17 .] Elias was a man of like passions with us (this precedes, to obviate the objection that the greatness of Elias, so far out of our reach, neutralizes the example for us weak and ordinary men. There is no contrast to intended, as Gebser, but rather Elias is an example of a : nor again can be taken to signify “involved in like sufferings,” as Laurentius and Schneckenb.: see reff.), and he prayed with prayer (made it a special matter of prayer: not, “ prayed earnestly ,” as E. V., Schneckenb., Wiesinger, al. This adoption of the Heb. idiom merely brings out more forcibly the idea of the verb) that it might not rain (the gen. of the intent: the purport and purpose of the prayer being mingled, as so commonly: cf. on the similar , note, 1Co 14:13 . This fact is not even hinted at in the O. T. history in 1 Kings 17 ff.; nor the following one, that he prayed for rain at the end of the drought: though this latter may perhaps be implied in 1Ki 18:42 ff.), and it rained not (the use of for to rain is found first in prose, according to Lobeck, Phryn. p. 291, in Polyb. xvi. 12. 3: then in Arrian, Epict. i. 6. 30, and in LXX, N. T. and subsequent writers. Classically, it is poetical only. The impersonal use appears to be confined to later writers) on the earth for three years and six months (so also Luk 4:25 ; and in the Jalkut Simeoni, on 1Ki 16 , where we have, “Anno xiii. Achabi fames regnabat in Samaria per tres annos et dimidium anni.” There is no real discrepancy here, as has been often assumed, with the account in 1 Kings: for as Benson has rightly observed, the words “in the third year” of 1Ki 18:1 by no necessity refer to the duration of the famine, but most naturally date back to the removal of Elijah to Zarephath, 1Ki 17:8 ff.: cf. the same “many days” in 1Ki 18:15 , where indeed a variation is “for a full year.” I cannot see how Huther can hold this to be an insufficient explanation, because we are bound to regard the drought as beginning immediately after Elijah’s announcement 1Ki 17:1 ; nor how it appears that that announcement must necessarily have been made at the end of the summer season during which it had not rained):

Fuente: Henry Alford’s Greek Testament

Jas 5:17 . : Elijah plays an immense part in the later Jewish literature, see Hamburger, op. cit. , article “Elias”. With his mention here cf. Sir 48:1 ff. : Hebraism cf. Luk 22:15 ; Joh 3:29 , etc., etc.

Fuente: The Expositors Greek Testament by Robertson

man. App-123.

subject, &c. = of like feelings. Greek. homoiopathes. Only here and Act 14:15.

earnestly = with prayer. App-134. This is a Hebraism. Figure of speech Polyptoton. App-6.

rain. App-136.

by the space of. Omit.

Fuente: Companion Bible Notes, Appendices and Graphics

17, 18.] Example of this effectual prayer, in the case of Elias.

Fuente: The Greek Testament

Jam 5:17. , Elias) The whole effect of prayer is supernatural, and so far miraculous, though it does not appear so externally.-, subject to like passions) The same word is used, Act 14:15 : having the same , passions, the same afflictions of mind and body, which might not seem capable of such efficacy ().-[76] , he prayed with prayer) While the idolatry of Baal flourished, he used prayer only, but that earnest: employing no other instrumentality for the production of this result. The Hebrew phrase itself, in which a verb is joined with a substantive or a quasi-substantive, always denotes something vehement: for instance, dying thou shalt die: shalt so die, that it may deserve to be called death.

[76] . Thus also Luk 22:15 : , With desire I have desired; i.e. earnestly desired. Joh 3:29 : , rejoiceth with joy; i.e. greatly rejoiceth. Also 1Th 3:9.-T.

Fuente: Gnomon of the New Testament

Elias: 1Ki 17:1, Elijah

subject: Act 10:26, Act 14:15

and he: Rom 11:2, Rev 11:6

earnestly: or, in prayer

and it rained not: Luk 4:25

Reciprocal: Gen 18:23 – drew Gen 41:30 – seven years Exo 9:33 – and the thunders Lev 26:4 – Then I Deu 9:19 – But the 2Sa 18:33 – would God 1Ki 8:36 – give rain 1Ki 18:1 – after many days 1Ki 18:37 – Hear me 2Ki 19:4 – lift up 2Ch 6:27 – send rain Job 12:15 – Behold Job 37:12 – that Psa 147:8 – prepareth Jer 5:24 – that giveth Amo 4:7 – I have Zec 14:17 – even Luk 9:30 – Elias Act 14:17 – and gave 2Co 7:7 – earnest

Fuente: The Treasury of Scripture Knowledge

Jas 5:17-18. The account of this event with Elias (Elijah in the Old Testament) is in 1Ki 17:1-7 1Ki 18:41-46. The prophet did not perform the feat merely to demonstrate his miraculous power, for such kinds of evidence were not necessary at that time. The connection shows that Ahab was a wicked king of Israel, and the Lord saw fit to punish him with a dearth by withholding the rain. The prayer of Elijah is not recorded, but he was a righteous man and realized that the wicked king would not be brought to repentance but by some severe judgment. Accordingly, when he prayed to the Lord on the subject his prayer was accepted as just and the chastisement was sent on the king and his country. It was therefore a miracle granted because of the righteousness of the request. Yet even at such a time, had he not been a righteous man his prayer would not have availed any, to say nothing about its availing much. Subject to like passions means he was only a human being, yet because of his good life his prayer was heard, since that was yet in the days of special providence.

Fuente: Combined Bible Commentary

Jas 5:17. Elias was a man subject to like passions as we are. An instance in the life of Elijah is given as an example of the efficacy of the earnest prayer of a righteous man. As, however, the readers might object that the example of Elijah was wholly inapplicable to ordinary men, owing to his peculiar greatness, St. James adds, subject to like passions as we are. By this is not meant passionate, or liable to passion, but liable to the same human infirmities and sufferings, of the same nature as we. Compare Act 14:15 : We also are men of like passions with you. We profit less, observes Calvin, by the examples of the saints, because we imagine them to be half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we have no confidence. In order to remove this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh, so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.

and he prayed earnestly: literally, he prayed with prayer; a Hebraism for he prayed earnestly.

that it might not rain. There is no mention in the Old Testament of this being a prayer of Elijah; it is there given as a prophetic announcement (1Ki 17:1); but it is a natural inference drawn from the character of Elijah.

and it rained not on the earth; that is, on Palestine and the adjoining regions.

by the space of three years and six months. The same period is stated by our Lord (Luk 4:25). Whereas, in the Book of Kings, it is said that the word of the Lord came to Elijah in the third year, namely, concerning the rain (1Ki 18:1). But there is here no contradiction, as the third year refers to the time when Elijah repaired to the widow of Zarephath, which he did not do until the brook Chereth had dried up, and consequently some time after the famine had commenced. The period three years and six months is remarkable as being the same space of time during which the two witnesses prophesied who had power to shut heaven that it rain not in the days of their prophecy (Rev 11:6).

Fuente: A Popular Commentary on the New Testament

Our apostle in these words proves the general proposition he had laid down, that the fervent prayer of a righteous man availeth much, by a particular instance, the example of Elias: who seemed to carry the keys of heaven at his girdle, to shut and open the heavens at his pleasure.

As the Lord liveth, there shall not be dew nor rain, but according to my word 1Ki 17:1 : the Apostle here tells us what word this was, namely, a word of prayer, and not a word of command; Elias prayed, and the heavens gave rain; he prayed in prayer, so the original; that is, he prayed with faith and fervency, according to the will of God revealed to him; and though he was a man subject to the common infirmities of human nature with ourselves, yet his passions did not hinder the prevalency of his prayers; nothing has wrought such wonderful effects in the world as prayer; it made the sun stand still in heaven, it brought fire out of heaven, 1Ki 1:10, and here it shut up the windows of heaven, that it rained not for the space of three years and six months: it has a divine kind of omnipotency in it.

Fuente: Expository Notes with Practical Observations on the New Testament

Jas 5:17-18. Elias was a man subject to like passions To the like infirmities; as we are In which sense the same word, , is used, Act 14:15. It literally signifies, suffering like things with another. Elijah, through natural infirmity, suffered as we do from diseases, from temptation, from persecution, &c. And he prayed earnestly Greek, , in praying he prayed, that it might not rain That, by being punished for their idolatry and murder of the prophets, they might be brought to true repentance for these crimes. And it rained not on the earth That is, on the land of the ten tribes; for three years and six months This is the period which our Lord likewise says the drought continued, Luk 4:25. It is said, indeed, (1Ki 18:1,) that in the third year the word of the Lord came to Elijah, namely, concerning the rain. But this third year was computed from the time of his going to live at Zarephath, which happened many days after the drought began; as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath in the country of Sidon, 1Ki 17:7; 1Ki 17:9. Wherefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. See note on 1Ki 18:1. And he prayed again When idolatry was abolished; and the heaven gave rain As is recorded 1 Kings 18., where we are told, that he cast himself down on the earth, and put his face between his knees, which was the posture of an humble and earnest supplicant. Thus Mosess praying is expressed by his falling on his face, Num 16:4.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 17

Elias. For an account of this case, see 1 Kings 17:1-18:46:–Subject to like passions, &c.; that is, though a prophet, he was still merely a man, sharing with us the ordinary frailties, and imperfections of humanity.–Three years and six months; represented as three years in the original account. (1 Kings 18:1.) See Luke 4:25.

Fuente: Abbott’s Illustrated New Testament

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

I’ve always wondered if I would have had the faith of this man to pray for the stopping of rain – we live in Oregon, the rain capital of America. This man was a true man of faith, and his faith should be studied if you desire to deepen your own faith.

Elias means “my God is Jehovah” and is Elijah of the Old Testament. For the account which James refers to, take a look at I Kings seventeen and eighteen.

It is of note that James includes the readers with himself in saying that “Elias was a man subject to like passions as we are. This would indicate that James thought the readers were of a similar nature to Elijah and similar to himself.

The question seems to come up as to what the like passions is getting at. Are we all like passioned about our prayer, or like passioned in our spiritual physical makeup? It seems best to suggest that we are all like passioned in who and what we are as human beings. We all have our lackings, we all have our varied amount of faith, but this man – this man that is just like us – prayed that it would not rain.

Now, I don’t know about you, but to be likened to Elijah is quite an honor to me. I’d like to think I am like he was, though I’m not sure that I come up to the mark. How about you. Something to consider in coming days isn’t it?

There is a point here that might give us some challenge today in our Christian society.

This man prayed and nature stopped doing its thing. How great a prayer warrior is that? I really don’t think the average of about five minutes a day for the average pastor is adequate. This was the latest stat for pastors that I’ve seen. I know that there are some that spend a lot of time in prayer, but to have a five minute average, there must be a lot that pray even less. This is not to point fingers at pastors; it is just that their survey is all that I have at hand. I cannot imagine the average believer even coming up to that average.

How is your prayer life? Do you spend adequate time with the Lord? James, it is said, spent great amounts of time in prayer. That should be a hallmark of believers across the world, but it is doubtful. Trials and troubles will make one a longer prayer – that was the situation James readers were in. Many Christians in the world are under great persecution and these folks spend a lot of time in prayer. They have no other hope, than to look to the Lord.

Elias prayed and it didn’t rain for three and a half years. Consider this for a moment. Only God has that sort of power, yet he allowed Elijah to have a part in the grand happening. Elijah was a part of it because he prayed. What great things have we missed out on by not praying? He prayed again and there was rain. Seems pretty definite that his prayer controlled the natural order of things.

We today, do not really know what we could do for God because we never talk to Him about it. We have the responsibility to speak with Him. It isn’t His responsibility to smack us long side the head and tell us to pray. He is our Father, and it should be natural for us to spend time with Him.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

3. The power of prayer 5:17-18

To illustrate the power of prayer James referred to Elijah’s experience (1Ki 17:1; 1Ki 18:1; 1Ki 18:41-45). In view of the remarkable answers Elijah received, James reminded his audience that the prophet was an ordinary man.

"Here the point is not that Elijah put up a particularly fervent prayer but that praying was precisely what he did." [Note: Adamson, p. 201.]

"Prayed earnestly" is literally "prayed with prayer." This verse is not a call for fervent prayer but a call for prayer (cf. Jas 4:16). A "righteous man" who prays can accomplish much. Therefore answers to prayer are within the reach of any believer (cf. Luk 11:9-13). However, as mentioned previously, James used "righteousness" as Jesus did to refer to right conduct.

Through his praying Elijah influenced God in the outworking of His decree. [Note: See Thomas L. Constable, "What Prayer Will and Will Not Change," in Essays in Honor of J. Dwight Pentecost, pp. 105-11.] God allows us to influence Him through prayer today as well in certain areas of His will. One of these areas is how He deals with Christians who have departed from His will.

". . . Elijah confidently made his audacious petitions to Jehovah because he was conscious that they were in harmony with the will of God. He could confidently persist in His request for rain (1Ki 18:42-44) because he knew that God had promised to send the rain he was asking for (1Ki 18:2 [sic 1]). He could persevere in prayer because he knew his petition was in harmony with the expressed will of God.

"Knowing the will of God is the sure foundation for effective prayer [1Jn 5:14].

"When the Scriptural teaching that prayer is a definite means of working with God is apprehended, we feel that this is fully in keeping with His gracious character. God yearns to take His sons into His confidence and let them share with Him in the accomplishment of His purposes. He has so arranged this world that there is a definite place for answered prayer in the divine government. He deliberately so constituted things that His believing children may have, and are invited to have, a definite share in the fulfillment of His saving purpose with mankind through intercessory prayer. The Scriptures are replete with illustrations of how the cause of the Lord was furthered as God answered the prayers of His people." [Note: D. Edmond Hiebert, Working With God: Scriptural Studies in Intercession, pp. 12-13.]

"So the example of Elijah is used as a counterpoint to stress once again the need for a peaceful solution gained by prayer and submission to the divine will." [Note: Martin, p. 213.]

In an interesting article one writer argued that Jas 5:13-18 does not refer to physical healing generally but specifically to discouragement and depression. [Note: Daniel R. Hayden, "Calling the Elders to Pray," Bibliotheca Sacra 138:551 (July-September 1981):258-66. See Wells, pp. 105-6, for a modified version of this view.] Whereas the Greek words for sick (Jas 5:14-15) and healed (Jas 5:16) allow this interpretation, I believe we should prefer their normal meaning here primarily because of the context. There is nothing in the context that would limit the healing to psychological conditions. I believe James used the case of a sick person to show the powerful effect praying can have to encourage his readers to pray for those who are sick because of sin. He also did so to encourage them to exercise patience rather than living for the present.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)