D. Scott Meadows

The New Testament epistle of James was most likely written by the Lord’s brother, a leader in the Jerusalem church. He had a “singular devotion to prayer. It was said that James’s knees became so calloused from prayer they resembled the knees of camels” (RSB 2015). With God’s blessing, even a quick review of James’ teaching on prayer will help us.

1. In all trials, pray and trust God for wisdom (1.2–7). Nothing brings us to realize our ignorance and foolishness like providential hardships which try our faith and require our patience. Our need for wisdom is palpable then, and we are encouraged to ask God for it. He gives this wisdom liberally to all who seek it from Him. He will not berate us for the asking. He actually answers such prayers, as long as we ask in faith, trusting Him as we should. We must not allow misgivings about God’s existence, grace, and faithfulness to keep His promises, because double-minded people only going through the motions of prayer cannot expect an answer. James counsels us to endure difficult situations and to pray for wisdom in them.

2. Let not the same tongue which blesses God in prayer curse men in conversation (3.8–12). Without mentioning prayer specifically, James refers to our “blessing God,” that is, praising Him. Unlike us, He is infinitely blessed in Himself and His blessedness cannot change. A substantial part of our prayers ought to be devoted to praising God, specifically our Father, as countless biblical examples illustrate. “Our Father who art in heaven, Hallowed be thy name” (Matt 6.9). There is no more sacred use of the tongue! James criticizes the incongruity of using that same sanctified tongue for malicious purposes as we talk to and about others. To “curse” people is the opposite of “blessing” them. It is to speak abusively to their hurt. While this bears a faint resemblance to prophetic warning from the Lord, here it has the quality of proud, malicious, judgmental talk (cf. 4.11–13). Our devotion to prayer should prove a check on our hateful speech.

3. Do not pray for things to satisfy your covetous desires (4.1–4). Petition is another important element of prayer as James has already taught (1.5), but this can degenerate to unspiritual requests for wealth and other earthly advantages. Unbelievers crave them because they do not know God. When believers pray so foolishly, God often denies our requests in His mercy. Then we richly deserve the sharp rebuke found here (v. 4), for we are praying like those unfaithful to our divine Spouse and in love with the idols of this world. Greedy prayers are spiritual adultery.

4. Pray humbly with great contrition for your sins (4.7–10). Having reproved his readers for covetousness and pride, James urges us to a thorough repentance. Prayer is not explicitly mentioned but these spiritual exercises without prayer are impossible. We submit to God and draw near to Him in prayer, and we resist the devil by prayer. Prayer is a means of cleansing our hands and purifying our hearts, repenting inside and out, as we confess our sins, pleading for strength against them. Profound grief and contrition that we are so proud and worldly is best expressed directly to the Lord (Ezra 9.5, 6).

5. With justice and compassion, the Lord hears the prayers of the oppressed (5.4). James announces vividly that the “the cries” of poor workers exploited by rich landowners “are entered into the ears of the Lord of sabaoth,” a divine title for the Almighty, who is omniscient spirit. James promises that a day of reckoning is coming to the heartless sinners who live for riches and grind the poor underfoot.

6. Pray when you are burdened by affliction (5.13). The KJV term ”affliction” (“suffering,” ESV) “suggests, not so much the distressing situation as such, but the spiritual burden which it brings with it, and which drives us to prayer. Hence the prayer is more for the giving of strength than the removal of the situation, [for example,] want, poverty, imprisonment, flight, maltreatment, mutilation” (TDNT V.937). We may pray for relief in God’s mercy and in humble submission to His will but we should be more intent upon receiving grace to glorify God in every situation, however distraught we may be.

7. Pray for the sick with hope of their healing (5.14–18). This larger point of basic advice should not be missed in this controversial passage. Anointing with oil is incidental to the prayer which is stressed throughout. The sick brother, apparently confined to bed, is to call his elders for prayer together and to seek counsel from them if he has sinned. These are means of his healing and forgiveness. Likewise, the whole congregation of believers is urged to mutual prayer, and specifically for physical healing. This ministry is a supplement, not a replacement, for the medical means of recovery. While sickness persists, prayer may seem like a useless activity. So James reminds us that “the effectual fervent prayer [supplication, NKJV mg.] of a righteous man availeth much” (v. 16). “The urgent request of a righteous person is very powerful in its effect” (HCSB). This principle is reinforced by a biblical example. Elijah, a human being just like we are, effectively stopped and started rains in Israel by his prayers according to God’s will, with three and a half years’ drought in between (1 Kgs 17.1; 18.1). This assures us that the same God to whom we pray is able to heal our sick brethren as He pleases by means of our prayers. Therefore, let us pray fervently! Ω