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The guiding thought of these verses is the intimacy of connection between our life and God. And the Christian, above all, should realize this truth, so attested in the incarnation and ascension of our Lord. For heaven has come down to earth; nay, earth has been raised to heaven. So, then, according to these verses, our sorrowing and rejoicing are to be "in the Lord;" in sickness we are to seek our restoration from the Lord; at all times our effectual prayer is to be towards the Lord.

I. The thirteenth verse teaches us that the natural expression of all the Christian's experiences should be Godward. "Is any among you suffering?" How readily we murmur against man, or in heart against God! For the natural effect of pain on the natural heart of man is to make it fretful and impatient. How must it be with the Christian? "Let him pray." Yes; let him hide his suffering in the mighty love of God, like a troubled child flinging itself into its mother's breast! "Is any cheerful?" How readily we vent our joy in levity and hilarious mirth! The true resource is thankful praise. Like the lark mounting up into the morning sky, so should we pour out our full heart to God. And so with all the manifold experiences of life, of which these are but two typical examples: all our life, waking and sleeping, work or rest, pleasure or pain, is to be a life in God. So will all our life run into worship; so shall we "pray without ceasing." And so will those words be fulfilled to us -

"Thrice blest whose lives are faithful prayers,
Whose loves in higher love endure;
What souls possess themselves so pure,
Or is their blessedness like theirs?"

II. Vers. 14 and 15 teach us that in sickness our faith should be in God.

1. In our Lord's public healing, prominence was given to the fact that all healing is of God, but there was the recognition likewise of the use of proper means. Symbolized in his miracles: thus, "looking up to heaven," he "touched his tongue," etc. (Mark 7:33, 34). So in practice prescribed by James: recognition of fact that only God can heal, but also of fact that God uses human means for effecting his healing work - former in exhortation to prayer, latter in direction to anoint with oil, which was perhaps the great symbol of medical remedies (see Mark 6:13; Luke 10:34; also Plumptre, in loc.; and notice the interpretation of these words now by Greek Church, Roman Church, and "Peculiar People"). What to us is the spirit of these directions now? Use the highest appliances of medical skill which God's providence has in these latter days supplied to the world; but in and through all recognize God's working. Pray to God for the exercise of his healing power, and if the sick one be raised up, know that "the Lord" hath raised him up. Yes, the Lord, the living Christ, who is the Healer still.

2. But what is the spiritual concomitant of the bodily healing? "If he have committed sins," etc. These words, as to confession, have been more sadly misinterpreted, and more fatally abused, than the former, as to healing. What is the natural interpretation, as suggested by the whole connection? The sick man may have brought his sickness upon himself as the result of some secret sin; shall the elders pray for him? Yes, they may; but it must not be as for a saint of God. If the intercession is to avail, it must not proceed upon a total misunderstanding of the case, the faith being thus misplaced. No, the sick man must see the righteousness of the chastisement, and own it to his brethren, acknowledging his sin; then may they make penitent confession on his behalf, and "it shall be forgiven him." If he desires their prayers, he must make at least some general acknowledgment of the character of the case. And with this thought another may be mingled. How much more quarrel and offense there is among Christian brethren, poisoning the life of Christian society, and corrupting its usefulness in the world! It was so then, as the chapters before have shown; it is so, alas! now. But when sickness comes, let this, at least, be a time for frank acknowledgment and mutual pardon. Such in part may be James's meaning when he says, "Confess therefore," etc. (ver. 16).

III. Then the general principle of prayer is enunciated, with an illustration (vers. 16-18).

1. The operativeness of prayer. "Availeth much." We know not how, as in the case of the rain, but the fact is sure. God does not violate his own laws, but works through them; and, working through them, he yet can answer our supplications. For he lays his hands on the innermost springs that move the forces of the world, and they obey. We see only the succession of second causes; behind all these is the great First Cause, the living God.

2. The condition of availing prayer. "Of a righteous man." Prayer is no talisman, operating with magic effect, but a child asking of a Father. Yes, this the meaning of the word "righteous." Not faultless; for Elijah was of" like passions" with us. But one of the family, adopted through Christ into the household of God. And the prayer of such a one he heareth always. So, then, the truth of all these verses, as we saw at the beginning, is the intimacy of union between our life and God. We see heaven opened, and the angels of God ascending and descending upon the Son of man. Yes, and upon us his brethren (John 1:51). And the link, on our part? Prayer. Wherefore, "pray always."

"For so the whole round earth is every way
Bound by gold chains about the feet of God." = - T.F.L.

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Parallel Verses

KJV: Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

WEB: Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises.