What does it mean that the "prayer of a righteous man availeth much" (James 5:16)?

Thirdly. The example of Elijah is given by James as both illustration and proof of a general principle, namely, that "the effectual fervent prayer of a righteous man availeth much" (James 5:16). But this translation is admitted to be unsatisfactory. That a prayer which is "effectual" avails much is a truism. If it is effectual it avails completely, and it is anti-climax to say that it avails much when it is already admitted to avail perfectly. Mr. Darby's translation gives, "The fervent (or, operative) supplication of a righteous man has much power," which is closer to the original than either the Authorised or the Revised Version. Probably the essential points of the Scripture are (a) That the supplicant is a righteous man; (b) that his prayer is energetic; not a listless, apathetic, indolent performance, but the prayer of one who means it — as Paul on one occasion speaks of himself as "night and day, praying exceedingly," etc. (1 Thess. 3:10); or, as Jacob on another occasion, "I will not let thee go except thou bless me." (c) That prayer of this character has indeed much power. This is the moral which the apostle James enforces.

Thirdly. The example of Elijah is given by James as both illustration and proof of a general principle, namely, that "the effectual fervent prayer of a righteous man availeth much" (ch.5:16 AV). But this translation is admitted to be unsatisfactory. That a prayer which is "effectual" avails much is a truism. If it is effectual it avails completely, and it is anti - climax to say that it avails much when it is already admitted to avail perfectly. Mr Darby's translation gives, "The fervent (or, operative) supplication of a righteous man has much power," which is closer to the original than either the Authorized or the Revised Version. Probably the essential points of the Scripture are: (a) That the supplicant is a righteous man; (b) that his prayer is energetic; not a listless, pathetic, indolent performance, but the prayer of one who means it - as Paul on one occasion speaks of himself as "night and day, praying exceedingly," etc. (1 Thess.3:10); or as Jacob on another occasion, "I will not let You go unless You bless me." (c) That prayer of this character has indeed much power. This is the moral which the apostle James enforces.

The imputation of sin for condemnation has no place here. The efficacy of the prayer of faith is set before us; but it is in connection with the maintenance of sincerity of heart. The government of God is exercised with regard to His people. He chastises them by sickness; and it is important that truth in the inner man should be maintained. Men hide their faults; they desire to walk as if all were going on well; but God judges His people. He tries the heart and the reins. They are held in bonds of affliction. God shows them their faults, or their unbroken self-will. Man "is chastened also with pain upon his bed, and the multitude of his bones with strong pain," Job 33:19. And now the church of God intervenes in charity, and according to its own order, by means of the elders; the sick man commits himself to God, confessing his state of need; the charity of the church acts and brings him who is chastised, according to this relationship, before God — for that is where the church is. Faith pleads this relationship of grace; the sick man is healed. If sins — and not merely the need of discipline — were the cause of his chastisement, those sins will not hinder his being healed, they shall be forgiven him.

The apostle then presents the principle in general as the course for all, namely, to open their hearts to each other, in order to maintain truth in the inner man as to oneself; and to pray for each other in order that charity should be in full exercise with regard to the faults of others; grace and truth being thus spiritually formed in the church, and a perfect union of heart among Christians, so that even their faults are an occasion for the exercise of charity (as in God towards us), and entire confidence in each other, according to that charity, such as is felt towards a restoring and pardoning God. What a beautiful picture is presented of divine principles animating men and causing them to act according to the nature of God Himself, and the influence of His love upon the heart. We may remark, that it is not confession to the elders that is spoken of. That would have been confidence in men — official confidence. God desires the operation of divine charity in all. Confession to one another shows the condition of the church, and God would have the church to be in such a state, that love should so reign in it, that they should be so near to God, as to be able to treat the transgressor according to the grace they know in Him: and that this love should be so realised, that perfect inward sincerity should be produced by the confidence and operation of grace. Official confession destroys all this — is contrary to it. How divine the wisdom which omitted confession when speaking of the elders, but which commands it as the living and voluntary impression of the heart!

This leads us also to the value of the energetic prayers of the righteous man. It is his nearness to God, the sense that he has consequently of that which God is, which (through grace and the operation of the Spirit) gives him this power. God takes account of men, and that according to the infinitude of His love. He takes account of the trust in Himself, the faith in His word, shown by one who thinks and acts according to a just appreciation of what He is. That is always faith, which makes sensible to us that which we do not see — God Himself, who acts in accordance with the revelation that He has given of Himself. Now the man who in the practical sense is righteous through grace, is near to God; as being righteous, he has not to do with God for himself with regard to sin, which would keep his heart at a distance; his heart is thus free to draw nigh to God, according to His holy nature on behalf of others; and, moved by the divine nature, which animates him and which enables him to appreciate God, he seeks, according to the activity of that nature, that his prayers may prevail with God, whether for the good of others or for the glory of God Himself in his service. And God answers, according to that same nature, by blessing this trust and responding to it, in order to manifest what He is for faith, to encourage it by sanctioning its activity, putting His seal on the man who walks by faith.

The apostle adds a more general admonition as to which there is no difficulty: "Confess" therefore, "your sins one to another, and pray one for another, that ye may be healed." This still, however, needs wisdom for its application. The confession of sin itself may be looked at, as men look so much at confession to a priest, as if it were to work something merely as confession. Apart from the recognized need of confessing to another that in which we have wronged him, there may be, and no doubt are, cases where it would be good for any one burdened with the sense of wrong-doing to unburden himself, and find the help of another's prayers. The acceptance of the humiliation of it may be good in itself; but, on the other hand, there is no general rule but will have its exceptions; or, rather, there is no principle that does not need wisdom in application. Nothing will do away with the need of this.

But the apostle enlarges here upon the value of prayer. "The fervent supplication of the righteous man," he says, "availeth much." Plainly, "the righteous man" here is one who is so simply, out and out for God, so that there is nothing to hinder the confidence in Him which this supposes. Elijah is adduced as an example here, a man who stood for God when all Israel was departing from Him; but, as he notes here, a man of like passions with ourselves — notes it, evidently, for our encouragement. We are apt to make exceptions of such men to excuse ourselves, alas, even from the blessing which was theirs in consequence of what they were. His infirmities are made known to us in the very record given to us of his faith; but the man of God was in him most eminent. Thus it was for the honor of God that "he prayed fervently that it might not rain;" not to serve any end of his own apart from this; and such prayers are of the sort that have wisdom in them, and secure answers. Thus he prayed, and it rained not on the earth for three years and six months; and again he prayed, and the heaven gave rain and the earth brought forth her fruit. The power of prayer can never be separated from the character of the man who prays, although God is pitiful, and can hear any man in his extremity; that is true, but that is not the prayer that is recorded here, or the prayer of which we can really say that it has power in it.

Finally, we have the assurance that the ardent and energetic prayer of the righteous man has great efficacy: it is the prayer of faith, which knows God and counts upon Him and draws near Him.

"Confess, therefore, your sins one to another, that ye may be healed." This brings out fully the fact that the sickness in view is on account of specific sins. When the sins are confessed and judged, grace intervenes, and God in mercy heals. Rome builds upon this passage the miserable invention of the confessional. But it does not mean confession to a man-made "priest," but a simple confiding of believers among themselves.

The great value of prayer is next pointed out by James. "The supplication of a righteous man availeth much in its working"; this is a rendering adopted by many. He cites the case of Elijah. He was a man "of like passions with us" as we learn from the historical record of the Scriptures, which tells us of his great infirmities, as well as of his remarkable faith. He prayed fervently and rain was withheld, he prayed again and God answered his faith. The God of Elijah is our God still, who delights to answer the fervent prayer of the righteous man; the power of prayer can never be separated from the character of him who prays.

James 5:16. "The fervent prayer (prayer that is at work within a man, stirring him up, absorbing his whole energy) of a righteous man has much power." The fervency with which such a one prays - and none other can pray thus - is power wrought in him by God Himself, to whom alone belong the answering consequences of blessing.

It is said in connection with Elijah that the effectual fervent prayer of a righteous man availeth much." It does not say how much. It is as large as it can be. Elijah is given as an illustration. We are carefully told that he was a man of like passions with us. After the mighty conflict and victory at Carmel we see him under the juniper tree wishing he might die! What a collapse! Why is it brought before us in that way? Just to show us that our weakness cannot hinder His power.

It is necessary once again to turn to the epistle of James in order to understand the significance of the command which Elijah here received. In a former paper we saw that the rain had been withholden in answer to the prophet's prayer; and we now learn that he prayed again, and the heaven gave rain, and the earth brought forth her fruit. "A man subject to like passions as we are," he yet had such power with God that both judgment and blessing were sent in response to his cry. "The effectual fervent prayer of a righteous man avails much"; but this can only be the outcome and result of long previous exercises of soul, of much secret communion, and of a close walk with God. All are not called to be Elijahs, but all may seek grace to become diligent in prayer and intercession.

We may learn in all this what are the conditions of effectual prayer. Confession of sin, not only to God but to one another; practical righteousness in all our ways; fervency of spirit and petition. Fervent prayer is not that which is uttered in loud stentorian tones, but that which springs from a warm and glowing heart.